Lay Association for Missionary
Christian Formation Ministry
* Background
information, origins, reasons, purpose
* The
Association - need of, membership, structure, rule, status, location
* Draft
of Constitutions of the Association
* Notes
on Spirituality of the Association
* Establishing
of the Association, envisaged stages of development
* Relevant
Church Documents
prepared
for
Right
Rev. Bishop Frank Nubuasah
Catholic
Vicariate of Francistown
Fr. Mareko Marciniak svd, Miss Tsitsi Mahachi
St. Augustine's Catholic Mission - Maun - Botswana
Annunciation of the Lord, 25th March 2005
Contents:
1. Background information
2. Association - very general: need, membership, structure, rule, status, location
Foreword
Approbation of the Church
Registration in Botswana
A word from our Bishop
Prologue
Biblical base of the Association
1. Friends of the Word Community
1.1. Origins and Purpose
1.2. Realisation of our service
1.3. Organisation of our service
1.4. Spirit of our service
2. Friendship with the Divine Word
2.1. Called by the Word to serve the Word
2.1.1. Our vocation
2.1.2. Membership structure
2.2. Promises and vows
2.2.1. Promise of Love – standard for all members
2.2.2. Promise of Faithfulness – standard for all members
2.2.3. Promise of Obedience – standard for all members
2.2.4. Promise of Co-operation with the Local Church – standard for all members
2.2.5. Promise of implementing the Mission command of the Word – standard for
all members
2.2.6. Promises – rules for single full members
2.2.7. Promises – rules for married couples – full members
2.2.8. Promises – rules for simple members
2.2.9. Rules for associates
2.2.10. Optional vow of Celibacy
2.3. Community of Friends
2.4. Life through Word
2.4.1. Sacred Scripture in our life and service
2.4.2. Prayer life and spiritual growth
2.4.3. Liturgical year
2.5. Meeting the Incarnate Word in Sacraments
2.5.1. Sacrament of Baptism
2.5.2. Sacrament of Confirmation
2.5.3. Sacrament of Eucharist
2.5.4. Sacrament of Penance and Reconciliation
2.5.5. Sacrament of the Sick
2.5.6. Sacrament of Marriage
2.5.7. Sacrament of Priesthood
2.6. Mary - example of answering to the Word and living with the Word
3. Becoming Friends of the Word
3.1. Goal and direction of formation and education
3.2. Phases of formation, education and integration into the Association
3.2.1. Single full members
3.2.2. Married full members
3.2.3. Simple members
3.2.4. Associates
3.3. Formators
3.4. Sent by the Word to spread the Word
4. Leadership of service in the
Association
4.1. Authority and service
4.2. Leadership Structure envisaged for the fully developed Association
4.2.1. Individual superiors
4.2.2. House superior and house council
4.2.3. Local superior and local council
4.2.4. Diocesan superior and diocesan council
4.2.5. General superior and the general council
4.2.6. General Chapter of the Association
4.3. Chaplain and priest in the Association
4.4. Temporal Goods, ownership and property of the Association
5. Additional Norms of Universal and
Proper Law
5.1. Admission to the Association
5.1.1. Requirements for admission to the Association in general
5.1.2. Requirements for the single persons – full members
5.1.3. Requirements for married couples – full members
5.1.4. Requirements for simple members
5.1.5. Requirements for associates
5.1.6.
Changing membership status
5.2. Marriage of
the members of the Association
5.3. Separation and dismissal from the Association
5.3.1. General rules
5.3.2. Separation of full members
5.3.3. Those in Vow of Celibacy
5.3.4. Separation of simple members
5.3.5. Associates
Epilogue
* Appendix
1: Notes on the spirituality of the Association
* Appendix
2: Establishing of the Association, envisaged stages of the development
* Appendix 3: Relevant Church documents
– Canon Law
1. Background
information - origins, reasons, purpose
Through the long history of the Church thousands of religious associations, institutes and movements have been established. All of them have been a response to the particular needs of the Church in specific situations, in different times, cultures, and especially in crisis moments. Often this involved a trial to respond to specific problems or tasks to be done. They had different origins, purposes and goals, and different spirituality. Some of them existed only a short time, some had to adjust in order to remain relevant, and some of them have had abiding and universal relevance. The constant development and changes in the human society, accelerated today by the technological explosion, create new challenges, new tasks or call for new ways to approach the old permanent tasks of the Church.
The Church in Botswana is young but old enough to embrace certain tasks, responsibilities or problems on its own, to evaluate and to respond to them. It is high time to take an honest look at the present situation, and to try to listen to the inspiration of the Holy Spirit to grow and to be alive. Many people have been baptised in the past, new people are joining constantly and the Church is slowly but steadily growing. One of the biggest challenges is to provide a proper Christian formation to those who join and also to those who joined in the past but were not given the opportunity to prepare themselves well for the Sacraments and for the Christian life. Generally, our Christians are not very committed, often passive, not supporting the Church but demanding and receiving its service, many have little knowledge and understanding of the Church, they are not assuming the ownership (rightly understood as rights but first of all responsibilities). We cannot blame just them for this situation. The Church in the early stages of development in Botswana, because of the circumstances, often had to compromise the time needed for the formation, or even the formation itself, in order to start to exist at all. The consequences of this situation can be seen today in the daily life of our Christians. The most disturbing is the fact that many young people are leaving our church to join other denominations or sects. The difference between the Catholic Church and all other churches and sects is definitely the treasure of the Sacraments. What if our people don’t understand them, or even don’t know them? What remains if there are no Sacraments in the church (or there are misunderstood or not known)? – Indeed very little – sola scriptura. And in this context other churches seem to be much more attractive with their traditional flavour, syncretism, dancing and drumming, with many small but meaningful (for the people) rituals (“sacramentals”), uniforms and with zeal. Many children of our Catholics are not Catholics themselves.
In addition there are many moral issues not clear for our people, not explained or not challenged by the Gospel values. Too many things seem to be taken for granted by the pastoral workers or ignored. Some issues are very sensitive and taboo-like.
Now, however, the time has come for a radical change of approach. We need more quality in Christianity than numbers, we need Christians who are fully aware of what they are, well prepared for Christian life, for the Sacraments that sustain this life, and for modern challenges, having the basic religious and moral knowledge and standpoint wherever they are. But most importantly, we need people who witness with their own life their belonging to Jesus Christ.
Botswana society is becoming sophisticated, the immense social changes are clearly visible, there are many problems and challenges - the most crucial relate to moral standards, family life, marriage, sex and sexual abuse, HIV-AIDS, alcohol and drugs, crime and materialism.
In addition, there is a confusing variety of churches, sects, and religions - constantly splitting or mushrooming. Some of them are manipulated from outside, attack the youth, brainwash them, some are anti-Catholic and some even fight against our Church.
The mission work in this situation is not easy, in fact it has become very difficult or even impossible in some places.
This context calls for a response from the Church, perhaps a new response. It seems that the Christian formation understood as an integral part of the missionary effort is of paramount importance, - a formation that may make the difference, a formation that will help the people to become and to remain real Christians. A good Christian formation will first affect the lives of Christians, the quality of Church communities and then, ultimately, it might affect the society at large, the nation. The need of good Christian formation is unquestionable, both for the beginners and for the "old" Catholics.
Formation, broadly understood, holds the key to mature Christianity, to spiritual growth, to the fruits of Sacraments, to the recognised gifts of the Holy Spirit and visible fruits of their presence in our communities; and to the future of the Church and the people of Botswana and Africa.
Who will do it and how?
The whole situation is a call to the local Church to respond. Perhaps, part of this response can take the form of a new association. There is so much that must and can be done. It is not a secret that even today the formation work is not seen as a priority in many of our parishes and missions, or there is not enough knowledge, skills or commitment; that there are problems to run a catechumenate programme, marriage and confirmation preparations, on-going formation, training for catechists or for lay ministers, retreat and recollection opportunities. Often our pastoral and missionary work is based on a sacramental approach only (celebrating Eucharist even with new comers and people not ready to participate). The sacramental approach of pastoral work doesn't work if the people are not prepared to celebrate the sacraments, if they don't understand them.
Our Local Church is still very much dependent on the expatriate pastoral workers. There is a need to broaden the pastoral base by involving more and more local people. They are the hidden treasure of the Local Church, they can be very effective (many examples are already apparent), indeed irreplaceable, in missionary-formation work. Local catechists have been for centuries the indispensable missionary force all around the world. Today it is more and more difficult to find voluntary catechists and there are no, or very limited funds in the Church for the paid ones.
At the same time there are people in our communities who want to do more in the Church, for God and for others, but first of all they want to develop and to grow spiritually themselves. Often they can't find a structure or organisation that can help them to achieve that, to be committed and active.
In the history of the Church, the great needs of a particular time and place facing the Church, always found a special response - inspired by the Holy Spirit - in a form of religious movement, association or institute. Perhaps, once again, in this time and place a need arises, or indeed might be already inspired, to respond in this very special form in Botswana and in Africa.
The idea is to have an association with the main purpose of providing a quality formation to our people (especially to the catechumens and to those transferring from other churches), helping to organise and run the formation in our parishes and missions for children, youth and adults, to train catechists, to provide guidance and materials, to lift up the general knowledge of the Word - Christ in our communities, and making them a place of quality Christianity, mature Christianity, attractive to other people, constantly growing not only in numbers but primarily spiritually, changing the life of its members and others.
The second purpose would be the work geared towards the family life, through education and formation for marriage and family life; through helping, advising, counselling and protecting marriages and families and new life conceived therein.
This work of evangelising formation should be done using all available means, in a creative way, utilising the modern technology of communication whenever possible.
This document is a proposal that wants to provide an outline for the establishment of such a new religious association in Botswana.
2. The
Association - very general introduction
Someone could ask why a new association should be created when there are already certain organisations in existence and working in the local Church? The simple answer is that none of them focuses on formation as a priority of its work.
There is only one local congregation (Sisters of Calvary) with very broad interests. The different congregations from abroad are involved in many pastoral fields but not specifically in formation. There is a need for an organisation that would be fully committed to formation efforts; there is a great need of an evangelising, missionary, pastoral force based on local human resources in Botswana.
There is also a chance to invite and to engage all who would like to do something, but not in the existing structures of clergy or religious. The new Association could create new options and possibilities of vocation, even for those who normally, in the current circumstances, would be excluded from participating in a kind of religious life, or service life in the Church.
single persons – full or simple members:
- with promises: - single men
- single women
- diocesan clergy (with permission of the bishop)
- in celibacy: - celibate men
- celibate women
- diocesan clergy (with permission of the bishop)
married couples – full members:
- with promises - both man and woman together
person of all states of life - associates : - single persons
- no promises - single parents
- clergy (with permission of the bishop)
- religious (Can. 307, § 3)
- married persons
- married couples
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The present Canon Law (Cann. 215; 298-311) allows for associations of faithful in the Church open to both men and women, and for married couples. It is a new concept emerging after Vatican II. There are several such associations in existence around the world. Often the members of these decide to have promises - both temporal and for life. Some of them offer the opportunity to make vows similar to the religious vows, sometimes after several years of membership and promises.
The Association of the Friends of the Word is an association following these ideas in Africa, in Botswana.
It is envisaged that, wherever possible, the full single members of the Association will live together in communities. For practical and other reasons there should be a clear separation of living quarters for men and women - in other words, separate accommodation. Some facilities could be shared, used and maintained together: chapel, kitchen, dining room, administration, library, media and entertainment facilities, and facilities that can be used by the whole association - including married couples, their families and associates.
There has to be a provision for those members who must live on their own - because of the professional commitments, lack of community facilities or other circumstances.
A married couple could be allowed to live in a community with other single members (practically in separation as brother and sister) only after their children are independent adults and with children's consent. Family life has here the priority and the preferred option is an exemplary marriage and family life in the world as married, nonetheless full members of the Association.
There is also a possibility of forming a community of married couples and families living together in one locality, sharing some facilities and supporting each other.
The Association should have Constitutions with clearly stated guidelines, rules and principles. The constitutions shall be accepted by the Bishop approving the Association.
They can be amended only by the main governing body of the Association – the General Chapter - after the approval of the Bishop.
Diocesan Private Association of the faithful (Cann. 215; 298-311; 321-329) approved by the Bishop, with promises and with the optional possibility of the vow of celibacy for those who wish to take it and are prepared for it.
It is envisaged that the Association will be first established in Maun. If that is God's will, if successful, it can be taken to other places. Maun - because it is a missionary frontier, where the Catholic population is still very small (less than 1%).
It is very far, inconvenient and expensive for the Catholics of Maun and from the new Missions in Ghanzi and Gumare to attend meetings, workshops or training courses in other diocesan centres (Mahalapye, Francistown). Maun and other Northern Missions need urgent assistance in missionary and formation work locally.
A formation centre for the Northern part of Botswana will be established in Maun in the next few years. The Association could become part of the project and could provide some personnel needed to run it.
These Constitutions mark the beginning of the new Association. We hope that it is God's will and inspiration of the Holy Spirit. If that is the case, He will continue to bless and guide this work and make it grow. If not, we will fail. We are afraid of it, but at the same time we are afraid of not listening to the inspiration that entered our hearts and calls us to response, to a trial to respond at least; - because failing to give answer to a genuine inspiration of the Holy Spirit would be a far greater mistake.
This document is the very first version of the Constitutions of the Friends of the Word. As such it has not yet been tested in real life and should be seen as the ad-experimentum version, which could and should be amended, if the need arises.
May this version of the Constitutions help us to discover and to discern the will of God.
It is proposed that the "Association of Friends of the Word" will be approved by the Diocesan - Vicariate authority, the Bishop of Francistown, Right Rev. Frank Nubuasah, SVD. Therefore, this association will have a diocesan approval status, and will be accountable to the Bishop.
A lay association can be approved as:
- Private Association - if the Bishop endorses and ratifies the private initiative (Can. 215, 298-300), or
- Public Association - if the Bishop chooses to take the initiative himself to establish it (Can. 301)
The first option may apply in our situation.
After the Decree of Approbation by the Church is issued, it will appear in this chapter in the final publication of "The Constitutions of the Association of the Friends of the Word".
As an integral part of the Church in Botswana the Association does not need to be registered separately. However, in order to exist as a legal entity allowed to be engaged in some economic activities, the Association may need to be registered as an official society or any legal entity in Botswana. This could be very practical for its self-reliance in the future.
It is envisaged that the Local Ordinary will give his word of encouragement and support here.
Inspired by the Holy Spirit and by the pastoral needs of the people we dare to found a new Lay Association as a missionary community. The name of the Association, "Friends of the Word", expresses our mission: to know and to make known the Word, to provide sound Christian - Catholic formation to those who need it, especially to catechumens, children, youth and adults in need of on-going formation. Formation for us is an integral part of missionary effort, it is proclamation of the Word, the Word of Life and Light, and as such must be based on the Word - must be Biblical. Formation aims at both: the growth of religious knowledge and the spiritual growth of a person or community. And growth is a process that needs time. Formation must be enlightening and life giving – must integrate the knowledge and real daily life, intellect and faith.
Our logo of Life & Light expresses this main goal of formation and our desire to be a community of the Living Word, radiating His presence, light and love in our prayer, daily life and work, in our attitudes and relationships. We want to help to create opportunities for others to sit, listen and learn at the feet of the Lord, to make space and time for Him in our life.
We want to proclaim the Word so that all people may know It, so that the Word could dwell in their hearts and work in them and through them, so that the miracle of incarnation could become a reality for all, so that His Life and Light could be known, received and seen.
Missionary formation work is, therefore, the end and aim of our Association.
Whatever we do, is ultimately intended to help the Church fulfil its missionary obligation.
As Friends of the Word we form a community of persons trying to follow Jesus - the Loving Word of the Father, to follow His example of dedicated, creative and loving formation of His people; and to follow His missionary command to go, to teach and to proclaim His Word to all.
To bind ourselves more to Him and to His service we make promises of love, faithfulness, obedience, co-operation with the local Church and of implementing the mission command.
Some of us may decide to go a step further and make the vow of consecrated celibate chastity.
We wish to witness in our life and service that the Loving Word is present and alive, that It has power to transform, that It is always there ready to raise us up, to heal, to forgive, to bless and to give life.
As a community of brothers and sisters, men and women, we become a living symbol of the Word present in the Church, in the context of materialistic and sexualised world.
We want to meet Him often in His Word, Sacraments and prayer to be able to face the challenges of this changing world and to be strong in the times of temptation.
The idea and purpose of the Constitutions below is to help to explain our call to become "The Friends of the Word", and to make us ready for the missionary formation service.
We want to be Friends of the Word understood as the incarnate Word. This Word is the Word of Life, bringing Light to all who receive Him, true light that enlightens – forms – everyone.
A true missionary proclamation is proclamation of life and light, it is giving and sharing of life and light.
"In the beginning was the Word, and the Word was
with God, and the Word was God. He was in the beginning with God. All things
came to be through him, and without him nothing came to be. What came to be
through him was life, and this life was the light of the human race; the light
shines in the darkness, and the darkness has not overcome it." "The
true light, which enlightens everyone, was coming into the world. He was in the
world, and the world came to be through him, but the world did not know him. He
came to what was his own, but his own people did not accept him. But to those
who did accept him he gave power to become children of God, to those who
believe in his name, who were born not by natural generation nor by human
choice nor by a man's decision but of God. And the Word became flesh and made
his dwelling among us, and we saw his glory, the glory as of the Father's only
Son, full of grace and truth." (John 1:1-5, 9-15)
This incarnation took form of a gentle invitation and proposal to Mary, who said "yes", - and the Word became flesh. We want to learn from her how to receive the Word, how to be "pregnant" with It, and how to bear fruits of His presence in us and among us. We want to be able to give this Word to others, to share with others what we really have ourselves – His Life and Light.
Mary is our example and Mother in faith.
"In the sixth month the angel Gabriel was sent
from God to a city of Galilee named Nazareth, to a virgin betrothed to a man
whose name was Joseph, of the house of David. And the virgin's name was Mary.
And he came to her and said, "Greetings, O favoured one, the Lord is with
you!" But she was greatly troubled at the saying, and tried to discern
what sort of greeting this might be. And the angel said to her, "Do not be
afraid, Mary, for you have found favour with God. And behold, you will conceive
in your womb and bear a son, and you shall call his name Jesus. He will be
great and will be called the Son of the Most High. And the Lord God will give
to him the throne of his father David, and he will reign over the house of
Jacob forever, and of his kingdom there will be no end." And Mary said to
the angel, "How will this be, since I am a virgin?" And the angel answered
her, "The Holy Spirit will come upon you, and the power of the Most High
will overshadow you; therefore the child to be born will be called holy- the
Son of God. And behold, your relative Elizabeth in her old age has also
conceived a son, and this is the sixth month with her who was called barren.
For nothing will be impossible with God." And Mary said, "Behold, I
am the servant of the Lord; let it be to me according to your word." And
the angel departed from her.” (Luke 1:26-38)
The mission command is important to us. Jesus requested his disciples to teach others His Word. He is with us always according to His promise.
And Jesus
came and said to them, "All authority in heaven and on earth has been
given to me. Go therefore and make disciples of all nations, baptising them in
the name of the Father and of the Son and of the Holy Spirit, teaching them to
observe all that I have commanded you. And behold, I am with you always, to the
end of the age." (Matthew 28:18-20)
St. Paul is an example of a great missionary who is changed by the Word, filled with the Word, using the Word in speech and writings, obeying the Word, struggling and suffering because of the Word. Because of Paul many people received the Word. The attitudes of Paul made him the most effective missionary and catechist of all times.
"If I proclaim the gospel, this gives me no
ground for boasting, for an obligation is laid on me, and woe to me if I do not
proclaim the gospel! For if I do this of my own will, I have a reward; but if
not of my own will, I am entrusted with a commission. What then is my reward?
Just this: that in my proclamation I may make the gospel free of charge, so as
not to make full use of my rights in the gospel. For though I am free with
respect to all, I have made myself a slave to all, so that I might win more of
them. To the Jews I became as a Jew, in order to win Jews. To those under the
law I became as one under the law (though I myself am not under the law) so
that I might win those under the law. To those outside the law I became as one
outside the law (though I am not free from God's law but am under Christ's law)
so that I might win those outside the law. To the weak I became weak, so that I
might win the weak. I have become all things to all people, that I might by all
means save some. I do it all for the sake of the gospel, so that I may share in
its blessings. Do you not know that in a race the runners all compete, but only
one receives the prize? Run in such a way that you may win it. Athletes
exercise self-control in all things; they do it to receive a perishable wreath,
but we an imperishable one. So I do not run aimlessly, nor do I box as though
beating the air; but I punish my body and enslave it, so that after proclaiming
to others I myself should not be disqualified." (1Corinthians 9:16-27)
St. Paul also reminds us that the proclamation of the Gospel (teaching, formation of the faithful) is the absolute priority of the pastoral work; neither the “achievement–success pastoral” of quick solutions or monuments, nor the numbers of the baptised, constructed chapels and churches which may remain empty, or filled with people who live lives contradictory to the Gospel.
We must allow God to use us as tools - simple and weak - but useful in His hands. A real proclamation is a proclamation of the Word of the cross and is rooted in His power and wisdom only. We can always teach what we know, but we can only reproduce what we are.
"For Christ did not send me to baptize but to
preach the gospel, and not with words of eloquent wisdom, lest the cross of
Christ be emptied of its power. For the word of the cross is folly to those who
are perishing, but to us who are being saved it is the power of God. For it is
written, "I will destroy the wisdom of the wise, and the discernment of
the discerning I will thwart." Where is the one who is wise? Where is the
scribe? Where is the debater of this age? Has not God made foolish the wisdom
of the world? For since, in the wisdom of God, the world did not know God
through wisdom, it pleased God through the folly of what we preach to save
those who believe. For Jews demand signs and Greeks seek wisdom, but we preach
Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those
who are called, both Jews and Greeks, Christ the power of God and the wisdom of
God. For the foolishness of God is wiser than men, and the weakness of God is
stronger than men. For consider your calling, brothers: not many of you were
wise according to worldly standards, not many were powerful, not many were of
noble birth. But God chose what is foolish in the world to shame the wise; God
chose what is weak in the world to shame the strong; God chose what is low and
despised in the world, even things that are not, to bring to nothing things
that are, so that no human being might boast in the presence of God. He is the
source of your life in Christ Jesus, whom God made our wisdom and our
righteousness and sanctification and redemption. Therefore, as it is written,
"Let the one who boasts, boast in the Lord." (1Corinthians 1:17-31)
We have to be spiritual people, filled, strengthened and guided by the Holy Spirit.
"I remind you to rekindle the gift of God that
is within you through the laying on of my hands; for God did not give us a
spirit of cowardice, but rather a spirit of power and of love and of
self-discipline. Do not be ashamed, then, of the testimony about our Lord or of
me his prisoner, but join with me in suffering for the gospel, relying on the
power of God, who saved us and called us with a holy calling, not according to
our works but according to his own purpose and grace. This grace was given to
us in Christ Jesus before the ages began, but it has now been revealed through
the appearing of our Saviour Christ Jesus, who abolished death and brought life
and immortality to light through the gospel. For this gospel I was appointed a
herald and an apostle and a teacher, and for this reason I suffer as I do. But
I am not ashamed, for I know the one in whom I have put my trust, and I am sure
that he is able to guard until that day what I have entrusted to him. Hold to
the standard of sound teaching that you have heard from me, in the faith and
love that are in Christ Jesus. Guard the good treasure entrusted to you, with the
help of the Holy Spirit living in us." (2Timothy 1:6-14)
The Holy Spirit makes our mission possible. It is our ambition to proclaim the Good News, to teach and help, especially on the missionary frontier.
"May the God of hope fill you with all joy and
peace in believing, so that you may abound in hope by the power of the Holy
Spirit. I myself feel confident about you, my brothers and sisters, that you
yourselves are full of goodness, filled with all knowledge, and able to
instruct one another. Nevertheless on some points I have written to you rather
boldly by way of reminder, because of the grace given me by God to be a
minister of Christ Jesus to the Gentiles in the priestly service of the gospel
of God, so that the offering of the Gentiles may be acceptable, sanctified by
the Holy Spirit. In Christ Jesus, then, I have reason to boast of my work for
God. For I will not venture to speak of anything except what Christ has
accomplished through me to win obedience from the Gentiles, by word and deed,
by the power of signs and wonders, by the power of the Spirit of God, so that
from Jerusalem and as far around as Illyricum I have fully proclaimed the good
news of Christ. Thus I make it my ambition to proclaim the good news, not where
Christ has already been named, so that I do not build on someone else's
foundation, but as it is written, "Those who have never been told of him
shall see, and those who have never heard of him shall understand." (Romans
15:13-21)
We want to keep His Word, be close to Him and become His friends. The Word is the source of joy and consolation, but most importantly it is our spiritual nourishment making us strong and making all things possible.
"Those who love me will keep my word, and my
Father will love them, and we will come to them and make our home with them.
Whoever does not love me does not keep my words; and the word that you hear is
not mine, but is from the Father who sent me. I have said these things to you
while I am still with you. But the Advocate, the Holy Spirit, whom the Father
will send in my name, will teach you everything, and remind you of all that I
have said to you. Peace I leave with you; my peace I give to you. I do not give
to you as the world gives. Do not let your hearts be troubled, and do not let
them be afraid." (John 14:23-27)
“Your words were found, and I ate them, and your
words became to me a joy and the delight of my heart; for I am called by your
name, O Lord, God of hosts.” (Jeremiah 15:16)
“For as the rain and the snow come down from
heaven, and do not return there until they have watered the earth, making it
bring forth and sprout, giving seed to the sower and bread to
the eater, so shall my word be that goes out from my mouth; it shall not return
to me empty, but it shall accomplish that which I purpose, and succeed in the
thing for which I sent it.” (Isaiah 55:10-11)
We want to know the Word and make it the base for our life and our missionary formation work.
“But as for
you, continue in what you have learned and firmly believed, knowing from whom
you learned it, and how from childhood you have known the sacred writings that
are able to instruct you for salvation through faith in Christ Jesus. All
scripture is inspired by God and is useful for teaching, for reproof, for
correction, and for training in righteousness, so that everyone who belongs to
God may be proficient, equipped for every good work.” (2Timothy 3:14-17)
1. Friends of the Word
Community
1.1. Origins and Purpose
1.1.1. "For God so loved the world that he gave his only Son, so
that everyone who believes in him may not perish but may have eternal life.” (John
3:16)
“Go therefore and make disciples of all
nations, baptizing them in the name of the Father and of the Son and of
the Holy Spirit, and teaching them to obey everything that I have commanded
you. And remember, I am with you always, to the end of the age” (Matthew
28:19-20)
Our missionary
formation work helps bring knowledge of the Incarnate Word to the people and
helps them to believe in Him. We help to prepare people for truly Christian
life and for the treasures of Sacraments, and to deepen the knowledge of the
Word and faith in Him in those who have not been sufficiently instructed, or
who would like to grow spiritually.
1.1.2. “What came to be through him was life, and
this life was the light of the human race. The true light, which enlightens
everyone, was coming into the world.” (John 1:4,9)
Our missionary formation is enlightening and life-giving, unifying light and life, integrating intellect and faith in a person following Christ.
We seek this inner integration in our own life. A Friend of the Word must be a person of integrity understood as unity of light and life. That is why we choose the ancient Christian symbol of Life and Light as our logo:
ZWH – (dzoe) Life, FWS
– (fos) Light
1.1.3. As
members of the “Association of the Friends of the Word”, we consider it our
duty to teach the Word of God to all, to help to form Christians and Christian
Communities, to help to bring new communities into being, to help the local
church in the formation work. Through a good formation, understood as
intellectual and spiritual growth, we promote strong and vibrant Catholicism -
well informed, with healthy self-esteem, expanding and deepening the knowledge
and faith in the Word. We promote Catholic values and principles, strong enough
to survive in the sinful world, challenging the local culture and values of the
modern life and of the global culture. Our foremost frontier is where the local
church is at its beginnings and where the people of God need formation
preparing them for receiving the Word, and then to provide possibilities for
them to develop into mature Christians.
1.1.4. Whoever joins our Association must be ready to see Christian
Catholic formation as our primary aim, as a missionary proclamation, and must
be ready to accept the tasks related to formation entrusted to him/her by the
superior. This may be associated with moving to different places, traveling to
distant communities, working with people of different tribes, language and
culture.
1.1.5. We are “formation missionaries” spreading the universal church’s
awareness of its missionary responsibility. We promote vocations, both for the
local church and for the missionary service. We promote self-reliance of the
local communities and try to organize support for the missionary cause of the
church both spiritually and materially.
1.1.6. We have open mind and respect for the religious traditions of the
people, but we are not afraid to challenge them in a loving way with the Gospel
values. We never compromise our religion and faith, knowing our source of life
and light. We confront the sinful situations, behaviour, life style and new trends of our people, and try
to present to them other options based on the Word and teaching of the Church.
1.1.7. The charism of our Association can be further seen in our community
of men and women. We witness that a proper moral conduct is possible in the
midst of our sexualized and hedonistic world. We want to revive the value of virginity,
abstinence and self-control. Married couples and their families are important
part of our Association. They realize the Christian model of marriage and
family rooted in the Word of God and teaching of the Church. In this way they
contribute to the renewal of marriage and family life in our communities and
through that to the renewal of the Church understood as communio sanctorum.
We have the openness to always discern anew the will of God, and be available,
flexible and ready to venture into new ways of formation.
1.1.8. Since formation – spreading life and light - is by its very nature
the work and revelation of the Holy Spirit, we place our Association entirely
under His guidance and direction. He makes it possible for us to understand the
Word, to see the spiritual needs of the people, to find and to know His will.
His presence in us makes us faithful friends of the Word, and His missionaries.
1.2. Realisation
of our service
1.2.1. We, the Friends of the Word, must be touched by the Word, we
must be people who share with others not just the academic knowledge but first
of all the faith radiating from our daily life as individuals and as a
community. We want to listen to the Word and become pregnant with it before our
formation efforts. The presence of the Word in us and in our life is the first
step of any life and light giving formation.
1.2.2. The Formation as Proclamation of the Word is our foremost obligation. We proclaim the love of God shown in His Word and the power of the Word to change human heart, to heal, to restore, to forgive, to bring true happiness and to save and free us from sin, guilt and death. That proclamation must be done as well as possible, well prepared and radiating the splendour of the Word of God so that His message can be recognised in our words and reach human hearts, making them alive and enlightening them.
1.2.3. Communities of the faithful should be born of the Word of God through the power of the Holy Spirit. We help to form individuals and communities baring in mind that the future quality of Christian life and the quality of the Church depends heavily on the quality of formation today, on the quality of introduction of new faithful to the Christian life, values and principles and to the Church, and also on the quality of spiritual readiness and maturity.
1.2.4. Catechetical instruction is the basic and the most important means of forming our Christians. We try to be involved as much as possible in the catechetical programmes of the parish community or in new areas of the church’s mission. We promote the RCIA and use every opportunity to participate in any other form of catechetical instruction.
1.2.5. Very important for us is Lectio Divina, Scripture sharing, Bible study and Bible usage in our communities. We get involved as much as possible in Biblical pastoral.
1.2.6. Eucharist should be the centre of community life, but a community must be ready to celebrate this greatest treasure of our faith, must be ready to understand and appreciate the value of this Sacrament. That is why we promote the Biblical catechesis and proper catechumenate programme that should pave the way to the Sacraments. We want to protect the Eucharist from the danger of becoming a meaningless ritual and merely Catholic Sunday obligation, or as one more way of belonging to one of the many “churches” around us.
1.2.7. For our Association the Eucharist is the greatest gift of the Word to remember Him, to feed us, to keep us alive and in His light. If at all possible, we participate in the Eucharist every day.
During our Eucharistic celebrations we always try to keep a moment of silence after the Holy Communion, allowing Him to touch our listening hearts, to heal and to change them, and to make us strong.
1.2.8. We assist the communities to celebrate the Eucharist and
other liturgical celebrations in a way that could help them to express their
faith and feelings of heart touched by the Word, and inviting all to
participate.
1.2.9. We help to train lay catechists and help them to organise the formation programme in their respective places.
1.2.10. We help the priests and sisters responsible for the communities to organise the formation programme or strengthen the existing one. We offer our assistance and, if necessary, take the responsibility for formation on our shoulders.
1.2.11. We help to develop and test formation programmes relevant to our local pastoral situation in accordance with diocesan policies and needs.
1.2.12. We help to develop and to provide materials needed for
formation.
1.2.13. We help to train the community leaders and ministers.
1.2.14. We want to promote and help in organising recollections,
retreats and parish missions.
1.2.15. The HIV-AIDS is the greatest tragedy of our continent, region and country. We believe that the key to fight this disease lays in the change of human behaviour, in faithfulness to the commandments and teaching of the Church, in orderly lived sexuality and in proper marriage and family life. Strongly expressed “AIDS is a sickness of a sick society”, and in vast majority of cases it is a direct consequence of wrong relationships and selfishness, of forgotten commandments and human sinful heart.
Therefore, our contribution of facing this scourge must be an honest and well-informed Christian formation, which prepares people for challenges of sinful life and for making the right decisions, a Christian formation for Life and Light. We strongly believe that a good, life-giving formation holds one important key to eradicate the AIDS plague from our communities.
1.2.16. To those who are infected and sick because of AIDS (and other illnesses) we show compassion and love, and hope of the Word and in the Word.
1.2.17. Formation for marriage and family life is one of our priorities. Our married members and associates have a very special role to play in this effort. Wherever possible we are involved and help in pre-marital instructions, and in marriage counselling or encounter.
Formation for marriage and family life must start and be initiated much earlier during childhood and adolescence. We help to work with children and youth towards this goal.
1.2.18. We promote local vocations to priesthood and religious life based on family life.
1.2.19. We are interested and involved in the “Justice & Peace and the integrity of Creation” work of the Church. We see good formation as a way of struggle against ignorance and denial of human rights and sinfulness of the human heart, but also against the destructive and irresponsible stewardship of the works of creation of the Word.
1.2.20. We are interested in the culture and language of the people. This knowledge and respect for them can help us in our formation work.
1.2.21. Since the Catholic Church is under tremendous pressure and competition from other churches and sects, while promoting ecumenism and dialogue, we work towards strong Catholic self-esteem rooted in deep faith and knowledge of the Word and teaching of the Church.
1.2.22. We see the communication as an integral part of any formation process. First of all communication is an attitude, a way of life - we should become a living book of love of the Word, easy readable by people. We use all means of modern communication available to us to “communicate” the Word to the world and His message. We make use of the modern mass media technology to deliver the Word to the people and to make our missionary formation more effective.
1.3. Organisation of our missionary formation
service
1.3.1. General planning and co-ordinating of our work and involvement in different places and tasks is the responsibility of our general superior and of the general council. The members of the Association can undertake new responsibilities only with the knowledge and permission from their superiors. The members, on the other hand, are invited to be creative and industrious in their endeavours and to propose new ones, if need arises.
1.3.2. The members have the right to express their preferences of work assignments but they must be ready to accept any other assignment needed, entrusted to and accepted by the Association.
1.3.3. The general, diocesan and local superiors of the Association consult with the bishop, priests and religious working in the diocese and arrange the place and our involvement in the overall pastoral work of the particular mission or parish.
1.3.4. The local bishop is responsible for the whole apostolic service of his diocese. We respect him as the successor of the apostles and support him in his pastoral duties. Our superiors should always strive for the best possible co-operation, unity and efficiency.
1.3.5. Relations between the Association and the local bishop are regulated by a special written agreement according to the norms of universal law and the proper law of our Association.
1.3.6. The Association should avoid assignments separating (distances or other reasons) our members from our Association or making regular contact difficult or impossible.
1.3.7. The Association will make every effort to be as far as possible self-reliant and not to be a burden to the local Church. In some circumstances, however, the just remuneration for the work done or costs related to it will be justified and requested.
1.3.8. Team work is often a very effective and efficient way of pastoral approach. We try to be part of the pastoral team of the local communities, and, if possible, we ourselves work in teams, supporting, encouraging, challenging and even replacing each other.
1.4. Spirit of our service
1.4.1. We see our missionary formation service as a vocation, as a loving call of God to be part of His saving work among His people. This awareness makes us joyful and happy co-workers who were given the privilege of friendship with the Word and of proclaiming Him and His love.
1.4.2. We must be spiritual people to be fruitful in our missionary formation efforts, we must be real Friends of the Word, listening and talking to Him, studying the Word, knowing Him. His Spirit is the source of our strength, wisdom, enthusiasm, gifts and effectiveness. Without Him and the Holy Spirit we can do nothing. As the real Friends of the Word we must have enough time for daily prayer, meditation and reading of the Word to keep this friendship alive and to constantly deepen it.
We consider ourselves spiritual children of St. Arnold Janssen, SVD, who is a wonderful example of a modern spiritual, and at the same time, very hard working, missionary.
1.4.3. We want to imitate the great examples of a missionary attitude of St. Paul and of St. Joseph Freinademetz, SVD – to identify ourselves with those we serve, to approach them with love and respect, friendliness and goodwill. We want to try to share their joys, sorrows and aspirations. And only then we can share with them the Word and help them to welcome and accept Him.
1.4.4. We are busy and creative, hard working with personal
initiative and responsibility. We are open to look for new ways of improving
the formation of our people, to be more fruitful and better missionaries of the
Word. There is so much that must and can be done and so little time for it. We
believe, that wherever we are (even in the smallest village or community),
there is always a formation work to be done, that there is always urgent need
of proclamation of the Word, of His love, forgiveness, healing, guiding and
teaching.
1.4.5. We are not afraid to challenge the local culture with the gospel values and helping to trim all that is contrary to the Gospel.
1.4.6. We proclaim the Word of the
cross, knowing that the shadow of the cross is always there. We proclaim and
follow crucified Christ, being aware of the reality of life bringing sometimes
difficulties, problems, suffering or failure.
1.4.7. In the sinful environment of the world we proclaim the Divine Mercy of the Word, we trust in the Word and we offer to Him, and to His merciful heart, ourselves, our work and people we assist on their way of following the Word.
1.4.8. Mary, mother of the Word and our mother, will help us to keep the Word in our hearts and to share the Word with others - to teach others about the Word. We trust in her protection and prayer.
1.4.9. Our real commitment to the Word and to the missionary formation of His people is shown in our way of life, in sharing of the Association’s spirituality, regulations and work, and in our promises or vows binding us to Him in a more exclusive way.
2. Friendship with the
Divine Word
2.1. Called by the Word to serve the Word
2.1.1. Our Vocation
2.1.1.1. The Incarnate Word became a man Jesus who walked tirelessly our planet proclaiming the Good News, teaching and explaining, curing the sick and calling people to follow Him and to help Him to take care of His flock. Till today He is still calling to be His friends and co-workers. We believe that our Association and our membership is in fact a response to His call now in Botswana, in Africa. It is His gentle voice inviting us to follow Him on this path. It is Him who needs us to do something for His people; it is Him who wants us to be close to Him and to bring others to His love. It is the eternal Word of the Father that wants to be known, active, loved, kept and lived in today’s world.
He wants to be our life and light. Each member of our Association is called to be here by the Word, is invited by the Word to become His friend.
2.1.1.2. “No one has greater love
than this, to lay down one's life for one's friends. You are my friends if you do what I command you. I do not
call you servants any longer, because the servant does not know what the master
is doing; but I have called you friends, because I have made known to you
everything that I have heard from my Father. You did not choose me but I chose
you. And I appointed you to go and bear fruit, fruit that will last, so that
the Father will give you whatever you ask him in my name. I am giving you these
commands so that you may love one another”. (John 15:13-17)
2.1.2. Membership Structure
The Association of the Friends of the Word has several levels of membership:
1) Full members: - single men and single women
- diocesan clergy
(with
knowledge and permission of the bishop)
- married couples
2)
Simple members: - single men and single women (not married)
- diocesan clergy
(with
knowledge and permission of the bishop)
-
single parents (not married)
3) Associates: - single person, man or woman
-
single parents (not married)
- member of clergy
(with
knowledge and permission of the bishop)
- person in religious life
(with
superior’s permission - Can. 307, § 3)
- married person – only one of the spouses
(with
partners consent)
- married couple – both husband and wife
2.1.2.1. Full members - single men and women
a) They are single persons who live in their respective communities (basic communities) of brothers and sisters. They form the core of the Association and live the most radical commitment of all members. Free from family responsibilities, single members of the Association, especially those in celibacy, will dedicate more time to prayer, night vigil, spiritual reading, brotherly and sisterly service, and they will be particularly conscious of their responsibility in stimulating the whole community of the Association through their example in living dedicated missionary life based on the Word and spreading the Word.
b) They are full members of the Association and are represented in the general, diocesan, local and house council by both a single man and a single woman, elected by them.
c) In some special circumstances they may be allowed to live on their own outside a permanent community, but they must keep regular contact and attend the obligatory meetings and activities of the Association.
d) A life of solitude (but still in contact with the basic community) will also be allowed for those who feel so called, but after the necessary time of discernment.
e) All single members of the Association make five promises: of love, faithfulness, obedience, co-operation with the local Church and of implementing the mission command of Jesus.
f) They can also decide to make an optional vow of celibacy. Celibate men and women live together in the basic communities with other single members. However, they form a separate sub-group having their own representatives in the general, diocesan, local and house council – separate for both celibate men and women.
g) The individual superior of the celibate person does not need to be a celibate as well.
h) All single full members can be elected superiors of the Association, except for individual level: the individual superior (appointed by a local superior) of a single person should be a single person of the same sex. They should not, under normal circumstances, be individual superiors of married couples and of the associates.
i) Single parents are not allowed to join this level of membership till their youngest child is an independent adult of 25 years and gives a written consent to the parent.
j) A single married person is not allowed to join this level of membership.
k) The minimum age to enter the Association as a single person should be 21.
l) The male single members can become permanent deacons or enrol for the priesthood. This, however, can only be permitted by the general council, in consultation with the bishop, and after all other necessary requirements of the Church are met.
m) The single members may be allowed to join other religious institute after obtaining permission from the general superior and the bishop, following the rules of leaving the Association (compare constitutions 5.3.). In such a case, they cease to be members of the Association and are free from the promises and any obligations.
2.1.2.2. Full members – diocesan clergy
All rules as in 2.1.2.1. with the following clarifications:
a) Diocesan clergy can join the Association with the knowledge and permission of their bishop. They are full members, can live in the community of other single men and have the same rights and responsibilities as the other full single members.
b) However, they cannot be elected superiors of the Association, which in its very nature is and should remain a Lay Association. Nevertheless, the clergy members have their own representative in the general, diocesan, local and house council.
c) They make the same promises as other single members but the obedience to the bishop has always the priority and cannot collide with the internal obedience to the superior of the Association.
d) The members of the clergy, although celibate anyway, are allowed to make the vow of celibacy with the knowledge and permission of their bishop.
e) The priests can be of great value to the whole community and can serve the Association as chaplains, spiritual fathers, celebrating Sacraments and other liturgical events, preaching the Word of God and helping in on-going formation for all members.
2.1.2.3. Full members - married couples
a) A married couple can join the Association as full members only if both of them, the husband and wife, wish to become full members.
b) They are represented in the general, diocesan and local council by a couple elected by all married members.
c) Both, a married man and a married woman, are eligible to be elected as superiors – including the general superior of the Association, diocesan and local superior, but excluding the house and individual superiors (appointed by the local superior) of single persons or their communities, and individual superiors of the associates.
d) The individual superiors of married couples should be only a married couple.
e)
The married couples do not live in a
community, in one location or with the single members, but they are living on
their own, in their private houses with their families. As an option they can
group together into a loose geographical community, perhaps sharing premises to help each other.
f)
They make five
promises: of love, faithfulness, obedience, co-operation with the local Church
and of implementing the mission command of Jesus. However, the interpretation
of the promises is a little different according to their state. The promises
cannot collide with their marriage and family responsibilities that always have
the priority. For details see constitutions: 2.2.7.
g)
The full members
married couples have also different rules regarding material goods and possessions.
For details see constitutions: 2.2.7.3.
h) All other rights and responsibilities are the same as for the other members. Very important is a permanent contact with other members and regular meetings, especially the monthly day of spiritual renewal for all members of the Association including the married couples and associates.
i) A single married person is not allowed to join this level of membership. The same applies to those in separation or divorced persons.
j)
A married man is allowed to enrol to
become a permanent deacon in a community after the permission of his wife, the
bishop, the general superior and the married couple’s individual superiors is
granted.
2.1.2.4. Simple members
a) They are persons of all states of life (except married couples) who are not living together in one community, in one location, but separately on their own. They share our spirituality, ideas, attitudes, goals and objectives, and our work.
b) They are represented in the general, diocesan and local council by one person only (representing all states of life and both genders), with full voting rights, elected by the simple members. The clergy members are not eligible for election.
c) All simple members of the Association make five promises: of love, faithfulness, obedience, co-operation with the local Church and of implementing the mission command of Jesus. However, the interpretation of the promises is a little different from the one applying to full membership, according to their state of life (compare 2.2.8.). The promises cannot collide with their duties and responsibilities related to their state of life.
d) Simple members cannot be elected superiors of the Association, except for individual level: the individual superior (who is appointed by the local superior) of a single person should be a single person of the same sex.
e) The simple members are obliged to support financially the Association, according to their means and possibilities. The minimum contribution, however, should be 10% of the total income per month.
f)
The simple members take part in the
monthly days of spiritual renewal and participate in our recollections,
retreats and internal formation courses. They are welcomed to pray, celebrate and work with other members.
g)
In special cases
some simple members (single persons, clergy, religious, but not a single
parent) might be allowed to stay in a basic community of single full members
brothers or sisters. In such an event they must obey the way of life and
regulations of the community.
h)
A simple member
can become a full member of the Association if all the requirements are met,
according to our Constitutions and regulations (5.1.).
i)
Single parents are
allowed to join this level of membership.
j)
A single married
person is not allowed to join this level of membership.
k)
The minimum age to
enter the Association as a simple member should be 21.
f)
Clergy members can
join this level of membership only with a special written permit from their
bishop. They have the same rights and responsibilities as all other simple
members, including the monthly tithing. They are not eligible for elections. They make the same promises as other simple members but the
obedience to the bishop has always the priority and cannot collide with the
internal obedience to the superior of the Association. Although celibate anyway,
they are allowed to make the vow of celibacy with the knowledge and permission
of their bishop. The presence of priests can be of great value to the whole
community and can serve the Association in many ways.
2.1.2.5. Associates
a) Associates are people of all states of life who share our spirituality, ideas, attitudes, goals and objectives, and if possible, our work. They are important co-workers and supporters of the Association. They live separately on their own.
b) They have only one representative (one person representing all possible states of life and both genders) in the local council, but with no voting rights, elected by the associates. The clergy members are not eligible for election.
c) They do not make any promises or vows, but they try to live according to them.
d) They cannot be superiors of the Association, except for the individual level: a single associate person of the same sex shall be the individual superior of a single associate person; married associate couples have married associate couples as individual superiors. The local superior appoints the individual superiors of the associates.
e) The spirit of obedience is expressed by informative transparency and honesty towards the individual and local superior.
f) The associates pledge to support financially the work of the Association, according to their means and possibilities. The minimum contribution, however, should be 5% of the total income per month.
g) The associates are welcomed to pray, celebrate and work with other members. If possible they pray in the basic communities – their own or of the other levels of membership.
h) The Associates take part in the monthly days of spiritual renewal and are invited to participate in our recollections, retreats and internal formation courses.
i) In special case some associates (single persons, clergy, religious) might be allowed to stay in a community of single brothers or sisters. In such an event they must obey the way of life and regulations of the community.
j) The minimum age for becoming an associate should be 18.
k)
An Associate can
become a simple or full member of the Association, if all the requirements are
met, according to our Constitutions and regulations (5.1.).
2.2. Promises and Vows
2.2.1. The promise of Love – standard for all members
2.2.1.1. The promise of Love is the most important promise for us – it helps us to live according to the first and greatest commandment: to love God and His will in every, even most difficult, situation; and to love others.
2.2.1.2. Love means intimacy, a special close relationship with a Friend. We promise to have time for the daily cultivation of our love and friendship with the Word, to read the Word – the letter of the loving Father to us – daily, and to be men and women of prayer and contemplation.
(We simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we seek silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.)
2.2.1.3. The promise of love includes also the promise of chastity according to the state (single, married). Love means respect for other persons and mature, Christian sexuality, with proper moral conduct.
2.2.1.4. True love calls for prudent and mature behaviour in our dealing with others and in what we chose to read, see, think or talk: books, magazines, films, TV programs, internet browsing, etc. Our cloths and ornaments are not provocative or considered sexy. Vain curiosity, preoccupations irrelevant to our vocation, superficial and useless gossip, negligence in one's attitudes, agitation and noise, and judgments, are to be avoided in order to keep one's heart chaste and free from anything, which could distract us from an intimate dialogue with the Word. We carefully observe where our heart is, there is our treasure also.
2.2.1.5. Love means also honesty and truthfulness.
2.2.1.6. Love is altruistic, so we spread the message of the loving Father and of the Divine Mercy. “Where if not in the Divine Mercy can the world find refuge and the light of hope” (Pope John Paul II, 21 April 1993). We make known the cult of the Divine Mercy.
To love means to trust. We trust the Incarnate Word of God – Jesus, we trust our loving Father and we trust the Holy Spirit – giver of life, light and love. “God is Love”.
2.2.1.7. Love is the opposite of selfishness and a constant struggle in us that can be won only with His help and by following His words and example.
2.2.1.8. The promise of love has
very special meaning for celibate vocation (2.2.10.)
and for married couples (2.2.7.).
2.2.2. The promise of Faithfulness – standard for all members
2.2.2.1. This promise expresses faithfulness in following and
imitating the Incarnate Word despite difficulties and obstacles. It helps us to
become useful tools in His mission of forming His people, it helps to overcome
all internal and external experiences and not to withdraw from the way of life
according to the Word.
2.2.2.2. It is also faithfulness towards the message of the Gospel
and teaching of the Catholic Church.
2.2.2.3. It is a proper attitude to work, responsibilities and entrusted to us people. Good and faithful servant uses his/her talents well, is industrious and hard working. (2Thes 3:10-13)
2.2.2.4. This promise means also faithfulness towards our own spiritual and intellectual development and growth, towards constant effort to change and to become more and more like Him. It is a promise of self-control and continuous endeavour to integrate the light and life.
2.2.2.5. The promise of faithfulness has a very special meaning for married couples (but not only for them) in the present context of sexual permissiveness and “freedom” (compare: 2.2.7.2). We are faithful to each other in the community, honest, showing solidarity and mutual interest in our life and work.
2.2.3. The promise of Obedience – standard for all members
2.2.3.1. It is the obedience towards
the Will of the Father and towards His Word in commandments, circumstances and
decisions of the superiors of the Association. It helps us to submit our will
to God’s plan of salvation, following the example of obedient Jesus, obedient
to the death on the cross.
Therefore,
the purpose of the promise of obedience is to offer in sacrifice to God one's
own will, committing oneself to obey those legitimately in charge of the
community of the Association in everything related to the life of the community
as expressed in the present constitutions, according to the state of life.
2.2.3.2. We are obedient to the Church - the Holy Father and the Bishops.
2.2.3.3. The promise of obedience
includes the promise of poverty according to the state of life and according to
the level of membership (compare: 2.2.6 - 2.2.9).
2.2.3.4. All
members of the Association should develop a spirit of detachment and sacrifice,
in this way giving home for the Word to dwell in their hearts without any
obstacles. Materialism and consumerism is a modern god of the world, as is
selfishness and hedonism.
2.2.6.5. Our
attitude towards material goods and our lifestyle should reflect the proper
hierarchy of values.
2.2.3.6. We seek simplicity in our life style and avoid luxury.
2.2.3.7. At the same time, as formation missionaries, we may use expensive and advanced equipment, technology, materials and facilities to make our work more effective and efficient. For the sake of the Word, His light and life, we can spend a lot. We trust in God providing according to His will.
2.2.3.8. We try to be, as far as possible, self-reliant, and as a community we can be involved in economic activities, provided they are not contradictory to the Gospel and teaching of the Church. All such activities must be agreed by the councils of different level of authority – depending on the scale of the venture.
2.2.3.9. The promise of obedience must not collide with responsibilities arising from the state of life of the member (e.g. marriage, parenthood, diocesan clergy).
2.2.4. The promise of Co-operation with the Local Church – standard for all members
2.2.4.1. This promise is in fact a promise of unity with the whole Church through our Bishop (in whatever diocese), who is the sign of this unity. We support our bishop and see our work as one of many helpful services in His pastoral responsibilities.
2.2.4.2. We get involved in a direct pastoral work only after a proper consultation with our bishop and with his representatives in the various communities – the priests or sisters in charge.
2.2.4.3. In special circumstances we can be requested by the bishop
to be in charge of a community, especially where the church is just beginning
to exist.
2.2.4.4. We try to avoid conflicts and divisions among the pastoral
workers, and, if they still take place, we see our formation work as a priority
that must not be affected by human relationships and judgments.
2.2.5. The promise of implementing the Mission command of the Word –
standard for all
2.2.5.1. We keep alive the awareness of the mission command among
ourselves and in the church communities. The Church in its very nature is a
missionary church, or it is dead (Ad Gentes). All Christians are
missionaries, are witnesses of the Word. The mission command of Jesus is very
relevant today, and far from being accomplished.
2.2.5.2. As missionaries we are always ready to be transferred, to go to other places, or to do different kind of work.
2.2.5.3. We are not afraid of people, we visit them, listen to them and speak with them, and we make friends. We understand that a missionary must be among the people, share with them the joys and sorrows and must have compassion and patience. The first part of the mission command is: “go!”, and without “going” we can not make new disciples.
2.2.5.4. Sometimes the work of some members has seemingly nothing to
do with the formation or mission, but it is extremely important for the whole
Association, providing the logistics, funds or materials necessary. We respect
all members and all kinds of work done by them for the good of all, for the
Church and its mission. We are interested in each other’s work, we help each
other, and we never think of our work as better or more important.
2.2.6. Promises – rules
for single full members
In addition to standard rules 2.2.1 – 2.2.5, the following rules apply to all full members of the Association: single brothers and sisters, celibate persons and clergy members.
2.2.6.1. In committing themselves to obedience and poverty all the full
members of the Association freely choose to renounce the possession of any
personal property, owning everything in common after the example of the early
Christian community.
2.2.6.2. When permanently committed (final promises), every single full
member of the Association will totally relinquish the resources still in
his/her personal possession, the renouncement having legal effect according to
civil law. He/she will be entitled to undertake such a relinquishment in favor
of the Association or one of its apostolates. He/she will also be free to do so
in favor of another person, family, charity or other, after having informed and
consulted the individual and the local superior and sought their advice. It is
understood that this transaction injures no one, privileges real needs and is
not a disguised means of protecting oneself against any eventuality.
2.2.6.3. They will likewise be expected to relinquish resources received later on through inheritance. All salaries, donations (including so called private donations) and benefits received by single full members in cash or in kind are renounced and given to the community they belong to.
2.2.6.4. We wish to be free from all attachment to the goods of this
world, so that God alone may be our wealth and our hope. We choose a lifestyle
that clearly differs from the world's by its simplicity and sobriety, willingly
accepting the hardships implied by our vocation or circumstances. The community shall strictly guard against unnecessary possessions.
Privately we shall own as little as possible
2.2.6.5. In wishing to meet our needs through our work, we wish to live
in trustful surrender to Providence, seeking above all the Kingdom of God
convinced that all other things will be added unto us by our Father in Heaven,
who knows the needs of his children and faithfully provides for them.
2.2.6.6. We wish not only to renounce personal wealth but also, whether we have arrived with much or with little, avoid all egotistical use of goods which have been put at our disposal in the Community and maintain this spirit of poverty constantly throughout our life in the Community.
2.2.6.7. The local superior with the local council can freely transfer the funds to other local communities that have not enough or less.
In the same way the diocesan and general superior and council can transfer the funds to different communities in need. This rule will help us to build solidarity between all communities and members of the Association.
2.2.6.8. Full single members are not allowed to own privately or accumulate any funds. A small amount of pocket money could be allowed for the necessities. This amount should be laid down by the local and diocesan superiors, with their councils.
2.2.6.9. Any, even the smallest, expenditure (including the pocket money) should be meticulously accounted for. The members should give written information regarding expenditure and income to the individual superior.
2.2.6.10. The members should ask for permission their individual superior before spending any amount of money. Larger expenditure (the level agreed by the diocesan, and general superiors and their councils) must be consulted and given permission by the superior of respective level.
2.2.6.11. We avoid usage of mobile phones in our
communities. They are expensive; they kill the spirit of contemplation and
self-control, and make us too much available to the world at any time and any
place. Their usage is only justified in special work circumstances (permitted
by the local superior) outside of the community. Currently, they are generally
used as a status symbol, and for showing off. They are a luxury we cannot
afford and are not a real necessity.
2.2.6.12. Our food and drink should be simple yet healthy and well prepared. We avoid using carbonated and alcoholic drinks in our communities. During feasts and special occasions they are acceptable.
2.2.6.13. We avoid anything that reflects luxury or the spirit of the world. Simplicity will be sought in the arrangement of the houses, the food, the leisure activities, etc, so that the poor in our midst may feel at ease. We remember those who have nothing to eat and are hungry.
2.2.7. Promises – rules for married couples – full members
The following rules apply to married couples who are full members of the Association.
2.2.7.1. Regarding the promise of Love.
As in 2.2.1. and the following additional norms:
a) Married members will
see to it that their life as a couple is consistent with the teaching of the
Church. They will allow the Holy Spirit to totally permeate and illuminate
their conjugal and affective relations so that these may become the expression
of a true gift of their persons, one to the other and to God.
b) Their presence allows
the Association to give an authentic image of the diversity of the Church.
Married persons in the Association accomplish their own vocation of being a
couple and a family according to their own specific road, characterized by a
desire to live according to the Gospel and by a life of prayer – thus creating
the basic cell of the Church – a truly Christian family.
c) They remember that
marriage is a Sacrament – a visible sign, instituted by God, of His love, here
present and experienced through the mutual love of the partners. They accept
God into their relationship, they are now three: they and God between them,
with them and in them. He is present and becomes part of their love, part of
their union. This presence gives them strength, comfort, promise of His help
all the days of their married life. They know they are not alone. They seek to
live intensely the grace of marriage as a total consecration of themselves to
the Lord and the service of the Church and as a way of exercising the
priesthood common to all the baptized. They seek to create real households of
prayer and love which have at their heart the communion of persons symbolizing
the Love of Christ for the Church.
d) The married couples
will exercise their fatherhood and motherhood with responsibility, being open
to the gift of life and considering the welcoming and education of children as
a privileged way of serving the Church.
e) They also desire to be an instrument of the new-evangelization by the witness proper to their life and by their participation in the apostolic mission of the Church. The modern world needs positive raw models of marriage and family life, of Christian family life and of Christian parenthood.
f) The parents will love and care for their children, giving them everything which they have a right to legitimately expect of them: satisfaction of their material needs, human and spiritual education, possibility of study, healthy spare time activities, cultural and artistic education, while taking into account the cultural context and standard of living of the country. One will proceed, however, with wisdom and moderation without giving way, as far as the children and their needs are concerned, to wrongly understood freedom.
g) Very important is the attendance of the church celebrations by the whole family and daily family prayer. The children have to see the good example in their parents and learn from them. From early childhood they should be introduced to the Catholic discipline, traditions, involvement and participation in the life of the Church and Christian community.
h) Though the children are part of our bigger Association, they are in no way bound by the commitments of their parents. They remain, of course, totally free to dispose of their future. The Association will respect their liberty of choice and will do everything possible to help them fulfill their personal vocation.
i) The Association will take care to provide teaching to engaged and married couples, wishing to become full members, according to the teaching of the Church, on the Christian views on marriage and conjugal life, on natural birth control, on education, and on the place of the family in the Association. Every couple will try to attend the annual Families' Retreat.
2.2.7.2. Regarding the promise of Faithfulness
As in 2.2.2. and the following additional norms:
a) Lack of faithfulness in married life has become a common problem. Pre-marital sex with change of partners is a frequent reality. One of the most horrific consequences visible is the widespread HIV-AIDS pandemic. It is in this particular context that the faithfulness of married people becomes immensely important assuming almost prophetic dimension in the modern confused morally society.
b) There is nothing like “ideal marriage” and “ideal partner”, and marriage life has its own problems and difficulties. These are part of our human life and Christian faithfulness helps us to overcome all of them. Married couples are faithful to a Christian way of solving the potential problems.
c) Faithfulness in Christian marriage must not be based merely on so-called sexual compatibility. The partners are faithful to each other in many other possible ways – being loyal to each other, respectful, supportive, and spending time together, in better and in worse, in richer and in poorer, in sickness and in health all the days of their life. Such faithfulness in marriage is a visible witnessing to the values of the Christian Marriage as a Sacrament and becomes sacrament itself. Personal career, job, government transfer or other relationships should never compromise marriage and family life.
2.2.7.3. Regarding the promise of Obedience and the material goods and possessions
As in 2.2.3. and the following additional norms:
a)
Principally all married couples of the
Association are living an independent life as families in their own private
houses. They are independent financially and keep complete control over their
resources and can freely dispose of their revenues.
b)
Authority of the individual superiors will be
exercised and obedience lived out in such a way as to respect the natural
authority of the parents with regard to their children, and will tend toward
valuing the role of the father and mother of the family.
c)
The promise of
obedience for married couples relates mainly to their involvement in the
pastoral work and activities entrusted to them by the Church through the
Association. They undertake any pastoral work and activity in the Church only
with the knowledge and permission of the individual superiors, who consult the
local superior and his/her council. The same applies to membership to any other
organisation in and outside the church.
d)
Furthermore, the
married members are expressing the spirit of obedience in honesty towards their
individual and local superiors and transparency related to recourses on their
disposal.
e)
The married couple
will make known the total monthly income to their individual superiors (married
couple as well). This serves only to provide the information and it is
confidential. The individual superiors disclose it only to the higher superiors
who are not allowed to disclose it any further to any other member of the
Association.
f)
The married couples are obliged to contribute the
minimum of 10% of their monthly total income to the Association.
g) They are free to contribute up to
25% of their total income, but the Association will not accept any resources or
gift of money greater than this or of important value from them, without proper
consultation of at least 3 months period, on (at least) the diocesan superior
level. This is done in order to maintain a healthy relationship with them, and
to prevent them from unwisely and excessively renouncing their resources they
might need for their own sustenance and future security. It must be kept in
mind that the married members are members of their own families as well, share
their recourses and are responsible for them. The well
being of their family has always priority over the Association.
h)
The monthly
tithing can be temporarily reduced in special circumstances by the local
superior and the local council. A couple in a difficult material situation has
right to request such a reduction or even request help through the individual
and local superiors.
2.2.7.4. Regarding the promise of Co-operation with the
Local Church
As in
2.2.4. and the following additional norms:
a)
The married
couples have an important role to play in the Church if it comes to
establishing and maintaining the life of Small Christian Communities in our
parishes, guarding the unity among the Catholic Christians, and the unity with
the clergy and the bishop.
b)
As far as possible
they should be involved in pre-marriage preparatory courses and in formation of
youth for marriage and family life.
c)
If possible, they
should become teachers of natural family planning and promote protection of
conceived life.
2.2.7.5.
Regarding the promise of implementing the Mission command of the Word
As in
2.2.5. and the following additional norms:
a)
The married couple
should always remember their Christian parental obligation towards their
children. They promised to accept with love the children God may send them and
bring them up in accordance with the law of Christ and his Church. They are
responsible for baptising their children as early as possible, for the basic
Christian formation and life inside their family, for all other Sacraments and
for the whole Christian life. This understanding cannot be taken for granted in
the modern world. There is a strong protestant opposition and influence against
the infant baptism, and competition for members taking place even in public
schools. There is a “modern” opinion of open options for young people and
“right to freedom” to decide their own walk of life. As a result of lack of
understanding of Christian parental duties and direct consequence of the above
mentioned views, many of the children of our Catholics are not Catholics
themselves or become “not practising Catholics” having nothing to do with the
Church. The charity begins at home.
b)
Although the
prophet is not well accepted in his own family and country, the married members
have to try to be missionaries for their own families.
c)
To be a missionary
is mainly to witness. The married couples who live proper Christian marriage
and family life are the best witnesses to the values and principles rooted in
the Word of God and so fundamental for every human society that wants to live
in prosperity and happiness.
2.2.8. Promises – rules for simple members
In addition to the general standard for all in 2.2.1 - 2.2.5, the following rules apply to the simple members of the Association: single persons, clergy and single parents.
2.2.8.1. Simple members - Single persons and Clergy
a) The simple members are independent financially and keep complete control over their resources and can freely dispose of their revenues.
b) All simple members are obliged to contribute the minimum of 10% of their monthly total income to the Association.
c)
They are free to
contribute up to 15% of their total income, but the Association will not accept
any resources or gift of money greater than this or of important value from
them, without proper consultation of at least 3 months period, on (at least)
the diocesan superior level. This is done in order to maintain a totally free
relationship with them, and to prevent them from unwisely and excessively
renouncing their resources they might need for their own sustenance and future
security. It must be kept in mind that some of the simple members share their
recourses with their families who are not members of our Association.
d)
The simple members
are expressing the spirit of obedience in honesty towards the individual and
local superior and transparency related to recourses on their disposal. They
will make known the total monthly income to their individual superiors. This
serves only to provide the information and it is confidential. The individual
superior discloses it only to the higher superiors who are not allowed to
disclose it any further to any other member of the Association.
e)
Furthermore, they
undertake any pastoral work and activity in the Church only with the knowledge
and permission of the individual superior, who consults the local superior and
his/her council. The same applies to membership to any other organisation in
and outside the church.
f) The simple members inform and consult individual superiors before change of residence, job, major expenditure and trip abroad.
2.2.8.2. Simple members - Single parents
a)
Single parent
members will see to it that their life is consistent with the teaching of the
Church. They are living as single parents because of mistakes and
circumstances. Now they can use them in a positive way to grow in understanding
of life, to grow in faith, and not to make the same mistakes again. They will
do everything possible to be responsible and caring parents for their children
deprived already of one of their parents.
b)
Their presence
allows the Association to give a more authentic image of the not yet perfect
Church – struggling, facing sinful situations and providing a place for
conversion and healing.
c) Single parents in the Association accomplish
their own vocation of being good and responsible parents, in an incomplete
family according to their own specific road, characterized by a desire to live
now according to the Gospel, and not allow to be irresponsible or sinful again.
d)
They remember
their state of life is not normal, is an exception affecting their children and
the life of the whole community. They know they are not alone. They seek to
create real households of prayer and love, where His Word is present with His
mercy and power to change human heart and to make all things well again.
e)
The single
parents will exercise their fatherhood or motherhood with responsibility, being
very careful with relationships that can lead to abuse or being abused, and to
self-indulgence – to wrong sexual relationship. Strict sexual abstinence will
be the norm for their state of life. Pre-marital sex
with change of partners is a frequent reality now. Lack of faithfulness in
married life has become a common problem. One of the most horrific consequences
visible is the widespread HIV-AIDS pandemic. That is why single parents, who
know the burden of improper life, can play an important role to bring about
change in our communities and to bring into being a new generation of people
living according to God’s commandments.
f) They also desire to be an instrument of the new-evangelization by the witness proper to their converted life and by their participation in the apostolic mission of the Church.
g)
The single
parents will love and care for their children, giving them everything which
they have a right to legitimately expect of them: satisfaction of their
material needs, human and spiritual education, possibility of study, healthy
spare time activities, cultural and artistic education, while taking into
account the cultural context and standard of living of the country. One will
proceed, however, with wisdom and moderation without giving way, as far as the
children and their needs are concerned, to wrongly understood freedom.
h) Very important is the attendance of the church celebrations together with the children and daily family prayer. The children have to see the good example in their parents and learn from them. From early childhood they should be introduced to the Catholic discipline, traditions, involvement and participation in the life of the Church and Christian community.
i)
Though the
children are part of our bigger Association, they are in no way bound by the
commitments of their parents. They remain, of course, totally free to dispose
of their future. The Association will respect their liberty of choice and will
do everything possible to help them fulfill their personal vocation.
j) The single parents of the Association are living an independent life with their children as families in their own private houses. They are independent financially and keep complete control over their resources and can freely dispose of their revenues.
k) Authority of the individual superiors will be
exercised and obedience lived out in such a way as to respect the natural
authority of the parents with regard to their children, and will tend toward
valuing the role of the father and mother of the family.
l) The promise of obedience for single parents relates mainly to their involvement in the pastoral work and activities entrusted to them by the Church through the Association. They undertake any pastoral work and activity in the Church only with the knowledge and permission of the individual superiors, who consult the local superior and his/her council. The same applies to membership to any other organisation in and outside the church. Furthermore, the single parents members are expressing the spirit of obedience in honesty towards their individual and local superiors and transparency related to recourses on their disposal.
m)
The single parents will make known the
total monthly income to their individual superior. This serves only to provide
the information and it is confidential. The individual superiors disclose it
only to the higher superiors who are not allowed to disclose it any further to
any other member of the Association.
n) The single parents are obliged to contribute the minimum of 10% of their monthly total income to the Association.
o)
They are free to
contribute up to 15% of their total income, but the Association will not accept
any resources or gift of money greater than this or of important value from
them, without proper consultation of at least 3 months period, on (at least)
the diocesan superior level. This is done in order to maintain a healthy
relationship with them, and to prevent them from unwisely and excessively
renouncing their resources they might need for their own sustenance and future
security. It must be kept in mind that the single parents are members of their
own families as well, share their recourses and are responsible for them. The well-being of their
family has always priority over the Association.
p)
The monthly tithing can be temporarily
reduced in special circumstances by the local superior and the local council. A
single parent in a difficult material situation has right to request such a
reduction or even request help through the individual and local superior.
q)
The single parents should always
remember their Christian parental obligation towards their children. They are
responsible for baptising their children, for the basic Christian formation and
Christian life inside their family and for all other Sacraments.
r)
The simple members
inform and consult individual superiors before change of residence, job, major
expenditure and trip abroad.
2.2.9. Rules for the associates
The following rules apply to all associate members of the Association:
single persons, single parents, clergy, religious, married persons, married couples.
2.2.9.1. The
associate members are independent financially and keep
complete control over their resources and can freely dispose of their revenues.
2.2.9.2. They are obliged (except the religious) to contribute the
minimum of 5% of their monthly total income to the Association.
2.2.9.3.
They are free to contribute up to 10% of their total income, but the
Association will not accept any resources or gift of money greater than this or
of important value from them, without proper consultation of at least 3 months
period, on (at least) the diocesan superior level. This is done in order to
maintain a healthy relationship with them, and to prevent them from unwisely
and excessively renouncing their resources they might need for their own
sustenance and future security. It must be kept in mind that some of the
associates share their recourses with their families who are not members of our
Association.
2.2.9.4. The
associate members express the spirit of obedience in honesty towards the
individual and local superior and transparency related to recourses at their
disposal.
2.2.9.5. The
associates will make known the total monthly income to their individual
superiors. This serves only to provide the information and it is confidential.
The individual
superior discloses it only to the higher superiors who are not allowed to
disclose it any further to any other member of the Association.
2.2.9.6.
Furthermore, they undertake any pastoral work and activity in the Church only
with the knowledge and permission of the individual superior, who consults the
local superior and his/her council. The same applies to membership to any other
organisation in and outside the church.
2.2.9.7.
Constitutions: 2.2.7.1, 2.2.7.2, 2.2.7.4 and 2.2.7.5. (for married couples –
full members) apply to married associates as well.
2.2.10. Optional private Vow of Celibacy
2.2.10.1. In the heart of the
community, certain brothers and sisters can receive the call to consecrate
themselves to the Word and His Kingdom by the vow of celibacy, freely assumed
as a total gift to God of one's heart and one's body. In celibate state of life
Jesus directed his undivided love to the Father and all people. He calls some
persons to celibacy in order to bind them more closely to Himself and have them
participate in a special way in the work of salvation. After the required time
of discernment and formation (3.2.2.6.), the
brothers and sisters who feel called to consecrated celibacy will commit
themselves, first through temporary vow followed by final one. Celibacy is a
precious gift to the members of the Association.
2.2.10.2. Great care will be taken in discerning the vocation to
consecrated celibacy. Such a choice must be made freely and correspond to a
true calling and not to the need to find an identity or other motives of a
purely psychological nature or as a means of protection.
2.2.10.3. Celibacy is a special way of loving Him and His people, and must be nourished by love rooted in the genuine relationship with the Word. It invites one to particular intimacy with Christ in prayer, to keep watch over one's heart against any affection contrary to the love of God, to faithful vigilance over one's senses and one's gaze, so that nothing may trouble the dialogue of love with the Spouse and to a great openness of heart so as to love one's neighbor with the very own love of Jesus
2.2.10.4. Celibacy touches the most sensitive part of human existence and it is only possible by the grace of God and in the total trust in Him who never abandons those he has chosen. To mature, celibate love needs lifelong cultivation and faithfulness in prayer. It is a struggle blessed and supported by the Always-Faithful Word.
2.2.10.5. Mary, the Mother of the Word, the Holy Virgin and our mother can help us to live out this vow in real fulfilment and joy.
2.2.10.6. The vow of celibacy does not introduce a special
privileged status for the member in the Association, it is a vocation. A
celibate person is just another single full member of the Association. However,
the celibate members have their own representation in the councils of all
levels of authority, both celibate men and women
2.3. Community of
Friends
2.3.1. We are
His friends if we do what He commands us. He wants us to love one another. He
wants us to know what He is doing, He wants to make known to us everything that
He has heard from the Father. He chose us, and He appointed us to go and bear
fruit, fruit that will last, so that the Father will give us whatever we ask
Him in His name. (paraphrased John
15:14-17)
2.3.2. If we are His true friends we are friends
to each other as well, we love and respect each other, forming a community
bearing witness to His exemplary love and becoming a living book of the loving
Word easily recognisable and readable for the people. Love for each other is
the pre-condition of successful proclamation of the Word. (John
13:34-35)
2.3.3. Every member of the Association should be
a member of a definite basic and local community and should contribute to
building up his/her community, through prayer, friendship and common missionary
endeavours – through environment in which we can grow in every respect.
2.3.3.1. Definition
of a basic community:
a) Basic community of
single full members is the community in which they live actually. This
community comprises of several members (minimum 3) of the same sex living
together in one location with one individual superior.
b) Basic community of
married full member couples is a group of minimum 3 and maximum 5 couples
having one individual superior couple and regularly meeting together.
c) Basic community of
simple members is a group of minimum 3 and maximum 7 members having one
individual superior and regularly meeting together.
d) Basic community of
associates is a group of minimum 3 and maximum 7 associates having one
individual superior and regularly meeting together.
2.3.3.2. A member can
only live outside (different far location, difficult or impossible contact)
his/her basic community for valid reasons (studies, family situation,
apostolate, health, sabbatical) with the permission of his/her local superior.
Should the absence continue for more than three consecutive months, the
permission of the diocesan superior is also necessary. Whoever lives outside of
the basic community will do his/her utmost to maintain a rhythm of prayer, and
keep the spirituality of the Association alive in keeping with his/her vocation
inside the Association. He/she will try to maintain a link with his/her
individual and diocesan superior.
2.3.4. All the members of
the Association commit themselves to encouraging an authentic fraternal
communion, considering it to be one of the most precious gifts granted to them
by the Lord, thus desiring to witness to the truth of the words of Psalm 133: "How
good, how delightful it is to live together like brothers!"
They will do everything in their power in order to be of one heart and
one soul, carrying each other's burdens, loving each other with a joyful,
simple, and pure love.
2.3.5. They will submit humbly to one another, each member not seeking
his/her own interest, but preferring his brother's/sister’s well-being to
his/her own. Faced with the inevitable difficulties of life in common or
working together, they will neither retire within themselves, nor seek purely
human solutions. They will find in forgiveness and prayer the means to overcome
their conflicts or misunderstandings, come to know how to kneel together before
the Lord to ask Him humbly and with faith, the grace to love one another,
convinced that God does not refuse anything to those who agree to ask together something
in His name.
2.3.6. Those brothers and sisters who are sick, aged or handicapped will
be surrounded by help and affection, so that they do not feel left-out or not
useful. They will be considered as the presence of the suffering Christ among
us, and the most precious and fruitful part of the body of the community. In a
very special way we care for our married and associate members who are sick or
aged. We visit them regularly and accompany them with our prayers. We make sure
they could receive the Sacraments.
2.3.7. Eucharist
is the centre of our life, source of unity and friendship with the Incarnate
Word and unity among us, and indeed unity with the whole Church. His Body and
His Word make us strong and alive, help us to change and transform ourselves,
and then, the world waiting for His love, healing, forgiveness, light and life.
2.3.8. We are interested in each other’s life
and work, helping and encouraging each other in order to bring our life and our
talents to fuller development. We share the difficulties and problems but also
ideas, hopes, dreams and joys. We want to be credible missionaries practising
what we preach.
2.3.9. A distinguishing feature of our
Association is that persons from different states of life and of different sex
form one working missionary community. This is a mutually enriching experience
when based on deep respect for one another.
2.3.10. Through life in the Association we
receive many benefits and blessings, we find friends, a new family of brothers
and sisters. We love our Association and protect its good name.
2.3.11. In order to render our unity and
commitment to the Incarnate Word visible we wear our distinctive emblem – logo
of the Association. Our emblem is shaped in the form of a cross, made of the
two Greek words: FWS (fos)
Light – vertical and ZWH
(dzoe) Life – horizontal, and can be made of leather or
metal (pin). Candidates and Associates are allowed to wear the emblem with our
logo as well.
2.3.12. All members of the Association attend
regular meetings to pray, share, socialise and to plan and evaluate our common
tasks and community life.
2.3.12.1. We have regular weekly meetings in our
respective basic communities.
2.3.12.2. We have regular monthly meetings and days of spiritual
renewal of the local level for all local members from all basic communities.
2.3.12.3. We have quarterly diocesan meetings
for all members of a diocese.
2.3.12.4. We have yearly national meetings for
all members of the country.
2.3.13. We have
personal confidential meetings with our individual superiors once a month. This
should be an opportunity for understanding, appreciation and guidance. Brothers and sisters
will disclose simply, freely and trustfully the eventual difficulties they
encounter in fulfilling what is asked of them, avoiding at all costs a critical
and contesting spirit, thus allowing those in charge to better discern the will
of the Lord.
2.3.14. No member should be allowed to work in
life threatening situation or endangering his/her well-being.
2.3.15. Common recreation and friendly
get-togethers are of great value in fostering community.
2.3.16. Members who bear the cross of sickness
and suffering contribute in a special way to our community and missionary
formation service.
2.3.17. Whether
we live alone (married couples, simple members, associates) or together (single
full members), we need some regular order to meet the demands of our missionary
formation service and community life. The times for personal and community
prayer, liturgy, silence, work, rest and recreation will be harmoniously
integrated.
2.3.17.1. Married couples –
full members, simple members and associates propose their own daily and weekly
schedule and bring it to the individual superior for approval. The individual
superior consults the local superior and seeks his/her endorsement.
2.3.17.2. The local superior with his/her
council determines the daily schedule for the members living in communities
after consulting their individual superiors.
2.3.18. As Friends of the Word we wish to
cooperate in a spirit of mutual understanding with the local bishop, the
diocesan clergy and other religious.
2.3.19. Because of our spiritual affiliation, we
seek to work closely with the missionary congregations of Arnoldus family (if
present and if possible): Divine Word Missionaries (SVD), Sisters Servants of
the Holy Spirit (SSpS) and Sisters Servants of the Holy Spirit of Perpetual
Adoration (SSpSAP).
2.3.20. We remain united with our parents and
relatives in love and gratitude, we keep contact with them and pray for them.
2.3.21. Our relatives have no right to claim any
benefits from our Association. Only in very special circumstances might they be
helped.
2.3.22. We express appreciation and sincere
gratitude for those who work with us in our missionary formation endeavour, and
for those friends, benefactors and promoters who support us and our work.
2.3.23. If we employ outside workers, we try to
take care of their spiritual well-being and pay them a just salary. We always
make special work contracts with them and respect the obligations towards them
according to the civil law. We pay them the obligatory gratuity after the
specified period of time of continuous employment.
2.3.24. We maintain good relations with the
civil authorities, always remembering who we are and our principles and values
rooted in the Gospel.
2.3.25. Our communities and facilities should be
places of hospitality. If needed, we offer our facilities for activities
promoting spirituality, prayer life and vocations. At the same time we respect
the right of privacy for the resident members.
2.3.26. All the members of the Association
should participate in the annual 5 full days of retreat, organised by the
diocesan superior.
2.3.27. Additional norms for single full members
living in basic communities:
2.3.27.1. As far as our work and situation
allows we take meals together as a sign of friendship and love, promoting a
sense of community.
2.3.27.2. All the
single full members are entitled to times of leave from the community in order
to rest and relax, to visit their families, and to go on a spiritual retreat or
recollection. They are allowed three weeks of annual holidays. Retreats and
recollections are not part of the holidays.
2.3.27.3. In our
basic communities there will be facilities solely reserved only for the
resident members, protecting their privacy and spiritual life. The local
superior with his/her council, after consulting the community, designates the
restricted and free areas.
2.4. Life through
Word
2.4.1. Sacred Scripture in our life and service
We call ourselves the Friends of the Word. Our
name implies that we have a special relationship with the Incarnate Word, with
Jesus. Friendship means spending quality time together, enjoying the presence,
being happy, missing a friend, knowing more and more about, being loyal and
faithful to a friend and to love him.
2.4.1.1. "Ignorance of Scripture is
ignorance of Christ" (St. Jerome).
As Friends of the Word we strive to know the
Word. We read the Bible every day and try to study available materials on the
Bible. We dedicate time to daily personal practise of Lectio Divina.
2.4.1.2. “In the sacred books, the Father who is
in heaven meets his children with great love and speaks with them”. In the
prayerful reading of Scripture, “God and man … talk together; for we speak to
Him when we pray; we hear Him when we read the divine sayings.” (Vat.II
Divine Revelation, No. 21 and 25)
2.4.1.3. The Word of God shall be the base,
foundation and pillar of the Association of the Friends of the Word. He has the
words that give eternal life (John 6:68). Jesus is the only source of light and
life.
2.4.1.4. No one gives out what he/she does not
have or possess. Our missionary formation work is to give Word to the people
with His light and life. Our hearts and souls should be filled with the Word so
as to become a living testimony, a living gospel, an ambassador of the Word,
proclaiming with action and life that Jesus lives.
Our service should be actualising the life and
light of Jesus in the modern and challenging world; to witness to the truth
without fear, to bring people to awareness and renewal of their love, faith and
hope in Jesus Christ.
2.4.1.5. An authentic friendship with the Word
radiating in our daily life and service will definitely attract vocations to
our Association.
2.4.2. Prayer life and Spiritual growth
Among all the obligations of the members of the Association of the
Friends of the Word, owing to their personal vocation, the most important one
is to lead a prayer life, based on the Word of God, both as a community and
personal effort. All the other activities of the members, whether apostolic or
professional, are to be rooted in prayer.
2.4.2.1. Daily standard elements of our prayer
life, considered a minimum for the single full members living in communities
(optional standard for all members):
1) Daily participation in the Eucharist – if
offered and possible.
2) Morning prayer:
Veni Creator – we ask the Holy
Spirit to fill us, to open us for the Word
Liturgy of the hours – morning
prayer
Optional prayers of the Association
3) Lectio Divina - minimum 30 minutes.
Preferably in the morning, before our work and
activities, but could be also done during the day, at any suitable time
4) Midday prayer or afternoon:
Angelus Domini – we recall the great
mystery of the Incarnation
Optional liturgy of the hours –
midday prayer (if a community is present)
Divine Mercy Chaplet – at least one
decade
we recall the moment of greatest love, of
passion and death of Jesus on the cross
5) Evening prayer:
Liturgy of the hours – evening
prayer
Optional prayers of the Association
6) Daily Rosary – at least one decade
Preferably in the evening, but could be also
done during the day,
at any suitable time
7) Daily Adoration of the Blessed Sacrament - at
least 15 minutes
Preferably in the evening, but could be also
done during the day,
at any suitable time
The timetable of the community should include
all the above items. The various basic communities of different state of life
(including associates) can join together in daily community prayer that may
contain some specially compiled Association’s prayers.
2.4.2.2. Daily standard elements of our prayer
life, considered a minimum for married couples - full members, simple members
and associates:
1) Daily participation in the Eucharist – if
offered and possible.
2) Morning prayer:
Veni Creator – we ask the Holy
Spirit to fill us, to open us for the Word
Liturgy
of the hours or private prayer (or optional Association’s prayers)
(Liturgy of the hours – once a day,
morning or evening prayer)
3) Lectio Divina - minimum 30 minutes.
Preferably in the morning, before any work and
activities, but could be also done during the day, at any suitable time.
4) Midday prayer or afternoon:
Angelus Domini – we recall the great
mystery of the Incarnation
Divine Mercy Chaplet – at least one
decade
we recall the moment of passion and death of
Jesus
5) Evening prayer:
Liturgy of the hours or private
prayer (or optional Association’s prayers)
6) Daily Rosary – at least one decade
at any suitable time
7) Daily Adoration of the Blessed Sacrament - at
least 15 minutes - if possible
at any suitable time
2.4.2.3. If
possible, we participate in the Eucharist on a daily basis.
The Eucharist will be celebrated as often as possible in the local
chapel of the Association (where in existence). On Sundays and feasts, however,
priority will be given to participation at the Parish Mass, unless a pastoral
necessity dictates the contrary.
2.4.2.4. Care will be taken to
maintain an atmosphere of prayer in the Association’s houses and uphold times
and places of silence to allow living in the presence of God.
2.4.2.5. The timetable of the houses will allow for adequate times of
Lectio Divina and the possibility of times of ‘desert’.
2.4.2.6. Absence from the moments of prayer (private and in community)
should be avoided except for a good reason and with the individual superior’s
permission.
2.4.2.7. The Sacrament of Penance and Reconciliation is an important
mean of spiritual health, healing and growth. The suggested interval between
confessions is one month.
2.4.2.8. The members are free and encouraged to
dedicate additional time for personal prayer, meditation or adoration of our
Lord present in the Eucharist, to deepen our friendship with Him.
We have time for reading and study of Church
documents, spiritual or theological books, and for other private devotions.
2.4.2.9. We also read and study our
constitutions, especially during Lent, with the intention of reassessment and renewal
of our lives.
2.4.2.10. Once a week there shall be a well
prepared, structured and time-restricted Bible sharing or community Lectio
Divina in the basic communities. This will serve as a meaningful starter of our
weekly meetings. The Word of God shall be our inspiration and source of our
decisions and actions. We avoid any kind of preaching and try to develop a
truly personalised and life giving sharing of the Word of God.
2.4.2.11. During the time of Lent, at least
every Friday, we pray the Way of the Cross. The members are free and encouraged
to pray the Way of the Cross every Friday during the year.
2.4.2.12. Rosary is our much-loved meditative
prayer. We meditate the great mysteries of the Incarnate Word daily – at least
one decade. Especially during the month of October we pray daily the 5
mysteries of the Rosary. We promote Rosary and teach people how to pray this
simple and at the same time so deep and meaningful prayer.
2.4.2.13. The devotion to the Divine Mercy has a
very special place in our spirituality. Proclamation of the light and life
giving Word is always a call to conversion. Missionary formation is a formation
towards accepting the Word that has power to change human heart that leads to
conversion. And that is only possible through the loving, forgiving, healing
and re-creating power of the Divine Mercy.
As community and individuals we trust in His
merciful Word. We promote the devotion of the Divine Mercy derived from the
writings of St. Sister Faustina and teaching of the Church.
2.4.2.14. We invite our saints to pray with us
and for us, especially the patrons of our Association whom we ask for constant
intersession:
St.
John – holy writer of the Loving Incarnate Word, beloved friend of Jesus
St.
Paul – greatest missionary and teacher of faith, example of conversion
St. Arnold Janssen – man of
prayer, trust in God, openness to God’s direction and apostolic commitment, and
of pastoral communication
St.
Joseph Freinademetz – example of missionary zeal and selfless service
St. Sister Faustina – missionary of the Divine
Mercy and example of total
commitment and trust in Jesus
St. Maria Goretti and St. Dominic Savio –
examples of youthful chaste sexuality
St. Ugandan martyrs – our African saints who
died because they did not want to
be part of sinful situation, who
remained chaste for Christ
2.4.2.15. We make an annual retreat of at least
five full days and at its conclusion we renew our promises and commitment.
2.4.2.16. In our daily examination of conscience
we reflect on our lives and our keeping of the Word and friendship with Him. We
maintain within us the spirit of repentance and change of heart.
2.4.2.17. In our spiritual life we must be
disciplined and ascetic people. Every full member shall choose a spiritual
guide, preferably but not exclusively, from among the members of the
Association. A spiritual guide must not be a superior of the member. A
spiritual guide from outside has to be familiar with the spirituality of the
Association.
A priest could
be a confessor and spiritual guide at the same time.
Nothing will be divulged which has been
disclosed in spiritual accompaniment.
2.4.2.18. We don’t use alcohol and tobacco in
our communities. Some alcoholic drinks might be used during feasts and
celebrations. We request visitors to our facilities to respect our way of life.
Each member should freely choose a form of
asceticism suitable for his/her personal situation. Each member informs the
individual superior what he/she has decided in this regard.
2.4.2.19. All members of the Association
practise fasting as a from of prayer and penance. For us fasting is more than
just different food and lack of meat. We fast on Fridays. In a very special way
we fast during the season of Lent, with strict fasting on Ash Wednesday, Good
Friday and the Vigil of Christmas.
During the seasons of Lent and Advent we avoid
unnecessary celebrations.
2.4.2.20. There shall be places and times of
silence in our communities. It is in silence that the Word can be listen to and
heard; in silence the Holy Spirit teaches and transforms the heart. Talking
nonsense, gossiping or abusing the language kills the spirit of prayer and
sacrifice.
2.4.2.21. Before the feast of the Church and
special celebrations, during the Lent and Advent individuals may choose a day
of recollection, prayer and fasting, a desert day. The members are encouraged
to spend quality time with the Lord, who often withdrew to lonely places,
mountains, desert and gardens, to pray, sometimes for the whole night.
2.4.2.22. In our prayers we remember those who
died: members of our families, friends and benefactors, and the members of the
Association. Once a month, in our permanent communities, we pray the office for
the faithful departed from the liturgy of the hours.
2.4.2.23. When choosing and organizing the work
and pastoral tasks one will encourage a sense of responsibility and a spirit of
initiative; the spiritual and human growth of every brother and sister will be
taken into account, giving priority to spiritual criteria in harmony with the
spirituality and specific vocation of the Association, avoiding passion,
anxiety or any excessive pursuit of output and profit, or even overwork which
would reduce prayer-life to second place.
2.4.3. Liturgical year
2.4.3.1. The liturgical year helps us to
celebrate the great mysteries of God’s salvation and revelation and His
Incarnate Word. The liturgical feasts are very important for us. There is a
present culture of “cattle post (or travel) holidays” during the most important
feasts, including Christmas, Holy Week and Easter, and absence from even the
most important church celebrations. We promote the “obligatory-voluntary”
presence and participative celebration of the great liturgical seasons and
feasts.
2.4.3.2. Some fests and solemnities have a
special significance for us because of our spirituality and charism:
a)
Christmas is a
special feast for us, it is the principal feats of our Association. The eternal
Word became Flesh. We celebrate the Word among us as a human in the person of
Jesus born in Bethlehem. God so loved the world that He gave us His Word, His
only Son to save us. He wants to be born and to live in our hearts and in the
hearts of all people. He wants to give us live and light.
b)
The Annunciation
of the Lord (25th of March) – The Word’s Incarnation – is the
titular feast of the Association of the Friends of the Word. We celebrate the
power of the Word of God that can do everything, if we say “yes”; the Word
inviting human being to co-operate and to follow Him. We celebrate the incredible
love of God towards us. Mary, the Mother of Jesus, was the first friend of the
Word, allowing the Word to do marvellous things.
c)
The feast of the
Divine Mercy (first Sunday after Easter – so called white Sunday) reminds us
about the purpose of the Incarnation – to save the world, to proclaim the Good
News and to call to conversion. He always was, He is, and He always will be
merciful to all who are ready to repent and change their lives. It is a feast
of trust in Him, trust in the Incarnate Word, always faithful and full of
compassion.
d)
The feast of the
Pentecost reminds us that we need the Holy Spirit to form ourselves and others
- to build the Church. A missionary formation work without the support and
presence of the Holy Spirit has no meaning. The Holy Spirit made the
Incarnation possible. The Holy Spirit is the first gift of the risen Christ.
The mission and the formation work started on the Pentecost Day.
e)
The Most Holy
Trinity (Sunday after Pentecost) is a feast of the great mystery of Triune God
and His immense love between the Three Persons, flowing towards us and saving
us.
f)
The Body and Blood
of Christ – the feast of the Eucharistic presence of the Divine Incarnate Word
with us today. The Word who became Flesh wanted to be our spiritual food,
sustaining and strengthening us.
g)
The Sacred Heart
of Jesus is a feast of His mercy and love. His open heart is always ready to
forgive and to heal our human hearts. The word “love” means many things today,
sometimes the opposite of the true love. Jesus can teach us what real love is
and how to love. His Word is the Word of love.
2.4.3.3. We prepare ourselves to celebrate the
great liturgical events and our feast by organising days of recollection, days
of the desert, night vigils, fasting and prayer. We want to be ready for
celebrating and deepening our friendship with the Word.
2.5. Meeting the
Incarnate Word in Sacraments
Sacraments are visible signs given to us by
Jesus of the invisible work of God in a person in the celebration of the
Church. It is Christ Himself, who touches us in Sacraments – life giving and
enlightening, loving, forgiving, healing, strengthening, blessing, uniting,
calling and sending.
In Sacraments we can meet Him and His Word in a very
special way. Our heavenly childhood, Christian life and friendship with Him
starts with Sacraments, and through Sacraments our life is sustained. We
treasure the Sacraments as indispensable gifts of the Word and make them
foundation of our life and service.
We want to help to prepare people for the Sacraments,
so that they could be ready to receive
them, to understand and to appreciate them, and in this way they may meet
loving Word - Christ Himself, with all His Love and Power. We can be credible
teachers and helpers to others only if we ourselves live sacramental life -
which is based on Sacraments and becomes a sacrament itself.
Because
we treasure the Sacraments so much, if appropriate, we promote the pre-sacramental
(non sacramental), Scripture-based pastoral approach and formation to people who are not yet full members of the
Church, or in places where the Church is just starting, or in new communities -
on the mission frontiers. Otherwise we may find ourselves throwing pearls in
front of the pigs (Matthew 7:6).
2.5.1. Sacrament of Baptism
“Holy Baptism is the basis of the whole
Christian life, the gateway to life in the Spirit, and the door which gives
access to the other sacraments. Through Baptism we are freed from sin and
reborn as sons of God; we become members of Christ, are incorporated into the
Church and made sharers in her mission: ‘Baptism is the sacrament of
regeneration through water in the word’.” (The Catechism
of the Catholic Church: 1213)
“Hence Baptism is a bath of water in which the
‘imperishable seed’ of the Word of God produces its life-giving effect. St.
Augustine says of Baptism: ‘The word is brought to the material element, and it
becomes a sacrament’.” (The Catechism of the Catholic Church:
1228)
The sacrament of Baptism is branding us, seals
the Christian with the indelible spiritual mark of his/her belonging to Christ.
In His mission command Jesus sends His disciples
to proclaim the Gospel, to teach and to baptise. Baptism must be very well
prepared and must be seen as just the first important step towards salvation.
Other steps must follow and the constant effort to convert and grow in
knowledge, love and friendship with the Lord. Baptism starts a process that
must continue the whole Christian life. That is why the formation for this
sacrament is not just a preparation for Baptism, it is a preparation for the
whole Christian life.
2.5.2. Sacrament of Confirmation
Confirmation completes Baptism and it too
imprints on the soul an indelible spiritual mark, the seal of the Holy Spirit
to become the witness of the Word. Confirmation should be a Sacrament of
Christian maturity - Christians should know what they are, live truly Christian
lives, and know and use their gifts of the Holy Spirit for the good of the
community of the Church. The fruits of the Holy Spirit and of His gifts should
become visible in our daily life as individuals and as a community.
The quality of the Church depends on the quality
of spiritual life, on the quality of our knowledge and usage of our gifts.
That is why the preparation for this sacrament
is so important and must never be compromised. The Holy Spirit “started” the
Church and the Holy Spirit sustains it. Formation for this sacrament is indeed
a formation for the future Church and her quality.
2.5.3. Sacrament of Eucharist
“The Eucharist is the heart and the summit of
the Church’s life, for in it Christ associates his Church and all her members
with His sacrifice of praise and thanksgiving offered once for all on the cross
to His Father; by this sacrifice He pours out the graces of salvation on His
Body which is the Church.” (The Catechism of the Catholic Church:
1407)
The Holy Eucharist should be the source and the
centre of our life and service. All other sacraments, all pastoral ministries
and missionary work are bound up with the Eucharist and are oriented toward it.
It is Christ Himself present in this Sacrament of sacraments. It is the
sacrament of unity with Him, with others and with the whole earthly and
heavenly Church. “It is the sum and summary of our faith: ‘Our way of thinking is
attuned to the Eucharist, and the Eucharist in turn confirms our way of
thinking’.” (The Catechism of the Catholic Church: 1327)
Eucharist is the greatest treasure of our faith,
but it can easily become a “pearl in front of pigs”, if people are not prepared
to celebrate it, if they don’t understand it, if it becomes a meaningless and
tedious ritual for them. Formation for the Eucharist is a formation for the
Christian life itself that needs food to survive and stay healthy; it is a
formation for the unity with Him and with others; it is a formation of faith.
If possible, we participate in this Sacrament
daily.
2.5.4. Sacrament of Penance and Reconciliation
This sacrament is in a crisis all over the
world, and our local communities are no exception. Many people don’t come to
the Sacrament of Penance and Reconciliation; many don’t know how to celebrate
this sacrament in a proper way. Some people don’t understand it at all and
don’t see the need of it. Many people see only an unpleasant “confession” in
front of a human being. Some of our people excuse themselves from this
sacrament when they are sick, thinking that the sickness represents penance
already and nothing else must be done. Most of the faithful forgot that it is a
Healing Sacrament. We need this sacrament for our spiritual fitness. We need it
regularly (once a month recommended). We see this sacrament as yet another way
of meeting Jesus, who wants to lay His hands on us to forgive and heal us, to
support us in our struggle in following Him.
2.5.5. Sacrament of the Sick
We promote this Sacrament as a healing, a
Sacrament, that can be received repeatedly in our life - not a last sacrament,
for the dying only.
Healing is one of the most important issues of
human life. People look for different solutions to get healed, sometimes for
the wrong ones. We want to promote a Christian approach to sickness, healing
and death. We want to promote spiritual healing, and the need thereof, and make
people aware of the "value" of suffering and sickness.
2.5.6. Sacrament of Marriage
This sacrament is in a deep crisis. People don't
want to get married, don't want to commit themselves to each other, to a
lasting and permanent relationship. Most of our children are born out of
wedlock and many of them don't have fathers taking care of them. Single mothers
have become a standard family situation.
We promote
a Christian attitude towards relationship and family life.
We promote
sexual abstinence before marriage and the value of virginity.
We want to
involve married couples to help others to prepare for marriage and family life, we are trying to help those who
encounter problems in marriage life.
2.5.7. Sacrament of Priesthood
Nowadays, some people lack respect for the
priesthood, they don’t understand what priesthood means or they don’t accept
the Church’s understanding; this often results in a kind of power struggle and
confusion. The situation is made worse by the aggressive feminism and sectarian
misrepresentation of priesthood. In Africa, in Botswana a Catholic priest I
often seen as one of many church ministers present in the village; a boss of
the church. If sacraments are rejected this might be the truth but our Church
is a Sacramental Church, and our priest is a sacramental priest. And only we,
the Catholics possess this incredible treasure of sacramental priesthood.
Therefore, we see in a priest a priest of Christ, representing Christ - the
Head, given special powers by Christ, acting in the Name of Christ, in whom
Christ acts Himself; a priest is a minister and a tool of God.
At the
same time we see the priest as a human being, with problems and weaknesses, a man
that needs our support and help, and, most of all, our prayer.
2.6. Mary -
example of answering to the Word and living with the Word
Mary, the mother of the Incarnate Word was the
first and best friend of the Word. She is a wonderful example for all what the
Word can do in a human being if a person responds and answers to the Word.
It all started with a gentle but decisive
invitation to co-operate. Mary was given the opportunity to make her own free
decision and she said “yes”. That “yes” was the most important word ever spoken
by any human being, it made it possible for the Word to become Flesh. The Word
made Mary pregnant and she became pregnant with the Word.
She carried the Word in her womb and soon it
became apparent for others around her, impossible to hide. Then, she gave birth
in Bethlehem to the Word; she took care, nourished and protected the Word. Her
life was a life of struggle and difficulties, discovering the Word and being
faithful to the Word. She experience the joy, wonder, confusion, fear and
shadow of the cross while walking with the Word. In the midst of the worst
experience of her life she became our mother as well. And then, she saw Him
alive with great happiness and helped the church to understand Him and to wait
for His Spirit.
She was taken up to heaven to receive the reward
for her marvellous co-operation with the Word, as an example for us to do the
same in our lives.
She is always ready to pray with us and for us,
so that we too may become perfect friends of her Son. All of us are invited to
co-operate with the Word of God, we are free to say “yes”, and become pregnant
with the Word. We can take care of this Word in us, protect and nourish the
Word every day. We can share – give birth to – the Word with others, we can
make the Word known. And we have to be ready for joy, wonder, confusion,
difficulties, fear and the shadow of the cross.
Mary had a perfect relationship with the Word.
She knew Him - as far as humanly possible, she spoke with Him, she listened to
Him and tried to understand Him.
3. Becoming
Friends of the Word
3.1. Goal and
direction of formation and education
3.1.1. The goal of our formation is to become real Friends of the Word
and formation missionaries, forming a community comprising members of different
sex and various states of life. We want to integrate in us the light and life
of the Word. Being a Friend of the Word and being a formation missionary form a
unity in our Association.
Our formation must be integral – rooted in our culture,
community-forming and team spirit oriented, directed towards pastoral
involvement, and open to the needs of the world; it seeks to bring about human
maturity, professional competence and committed faith.
3.1.2. Formation will last a lifetime. Fidelity to the doctrine of the
Church is important. Formation will be kept from being solely book learning and
intellectual since its main aim is to help one grow in one's love of the Word,
of the Church, and of prayer, and then to be able to become a formation
missionary for others. Spiritual wisdom, which is principally a fruit of prayer
and purity of heart, is sought more than abstract knowledge.
3.1.3. Those in charge of the Community will see to it that,
especially during the first years of insertion in the Community, (candidature,
postulancy, novitiate, temporary commitment) everyone will receive
indispensable teaching on theology, of history of the Church, of the great schools
of spirituality, of Holy Scripture, of the liturgy and of missiology.
3.1.4. Specific moments for formation (time provided for teachings,
spiritual reading, meetings with the young brothers and sisters in formation
with those in charge of them, etc.) will be included in the weekly timetable of
each community.
3.1.5. It should be seen to that the community has the necessary means
of giving its members the opportunity of acquiring spiritual and human
maturity, especially in the area of affectivity, necessary for their life in
the Community. Young brothers and sisters should not be overloaded with
positions of responsibility, which would be detrimental to their formation.
3.1.6. Taking into account the needs of the Community as well as the
various tasks, the aptitudes and the good of all, brothers and sisters will be
allowed to acquire professional, human and artistic skills with which they will
be able to participate better in fulfilling the vocation of the Association. In
particular, training in culture, singing, music, sacred dance, mass media,
iconography, and other forms of artistic expression as a privileged means of
glorifying God and evangelizing will be strongly encouraged. Further, more
specific training, namely university studies or special courses will be
suggested to members of the Community whose ministry requires it.
3.1.7. All stages of formation and integration for all levels of
membership start on a specific date (preferably 25th March) with a
liturgical or para-liturgical celebration.
3.2.
Phases of
formation, education and integration into the Association
3.2.1. General overview
The numbers indicate the full years needed for a
particular phase. Fm – full members
Single Fm Married couples Fm Simple members Associates
Candidature 1 Candidature 1 Candidature 1 Candidature 1
Postulancy 1 Postulancy 1 Postulancy 1
Novitiate 1 Novitiate 1 Novitiate 1
Juniorate 3-5 Juniorate 3-5 Juniorate 3-5
3.2.2. Phases of formation, education and
integration of single full members
3.2.2.1.Candidature - single full members
a)
Candidature is a
time of introduction to the Association and life in it.
b) Duration: minimum of one full year.
c) Place: a specially designated formation
house(s). The candidates form a community staying, praying, working and
learning together. In special circumstances, approved by the general superior,
they may live independently. The whole formation is integrated into
the community life.
d) The candidates keep complete control over their
resources and can freely dispose of their revenues. They are
simply asked to comply with the style of life of the community, always
remaining in a truthful and sincere relationship with the individual superior
responsible for formation and with the superior of the community.
e) They can
offer certain of their resources to the Association but the latter will not
accept any resources or gift of money of important value from them. This is
done in order to maintain a totally free relationship with them, and to prevent
them from unwisely and excessively renouncing their resources before being
committed to life in the Association.
f)
The Association however has right to charge the just
accommodation fee (comparable with the local rental rates of the village or town) and
has right to demand sharing of other expenditures of the community like food,
fuel, transport, utilities and services that must be paid on regular basis
(electricity, water, gas etc.).
g) There has to be a
clear written agreement regarding all payments as a condition of acceptance to
the community.
h) The general principle
is that the candidate should not be a burden to the community, and, in normal
circumstances, has to have a permanent job or source of income.
i)
If the candidate is not working or cannot find the job, he or she must
work for the community or be given tasks by the community. This applies also if
the candidate looses the job during the candidature. Such a candidate will not
receive any salary or any payment from the Association for the work done in the
community.
j)
Should candidates have any debts, they will only be accepted with the
permission of the diocesan superior (or the general superior) and the local
bishop. Any such debts should be cleared before entering the novitiate.
k) The local superior is
responsible for admitting the candidates. She/he informs the higher superiors
and provides them with copies of all necessary documents. The diocesan superior
informs the bishop.
3.2.2.2. Postulancy - single full members
a) Postulancy is a time for upgrade of general religious and catechetical knowledge and for general religious formation – deepening of spiritual life, prayer and relationship with the Word. Basic Biblical formation is an important part of it.
b) Duration: minimum of one full year.
c) Place: a specially designated formation
house(s). The candidates form a community staying, praying, working and
learning together.
d) The postulants keep control over their resources and can freely
dispose of their revenues. They are simply asked to comply with the style of life
of the community, always remaining in a truthful and sincere relationship with
the individual superior responsible for formation and with the superior of the
community.
e) The Association will
charge the just accommodation fee and will demand sharing of other expenditures
of the whole local community. There has to be a written agreement regarding all
payments as a condition of continuing the formation and integration process
into the Association.
f)
In addition, those postulants who are working and receiving salary
outside the Association must offer 10% of their total income to the
Association. This tithing of postulants is an important step for them in
maturing towards the spirituality of the Association and gradual preparation
for life in promises.
g) Postulants can offer
additional resources to the Association but the latter will not accept any
resources or gift of money of important value from them.
h) A postulant should
not be a financial burden to the community, and, in normal circumstances, has
to have a permanent job or source of income.
i)
If the postulant is not working or cannot find the job, he or she must
work for the community or be given tasks by the community. This applies also if
the postulant looses the job during the postulancy. Such a postulant will not
receive any salary or any payment from the Association for the work done in the
community.
j)
The diocesan superior is responsible for admitting the candidates for
postulancy. She/he informs the general superior and provides her/him with
copies of all necessary documents. The general superior informs the bishop.
3.2.2.3. Novitiate - single full
members
a) Noviciate is a time of advanced spiritual formation and preparation for the commitment to life according to the constitutions of the Association.
b) Duration: minimum of one full year.
c) Place: a specially designated formation
house(s). The novices form a community staying, praying, working and learning
together.
d) The novices still keep control over their resources and can freely
dispose of their revenues. However, they are not allowed to purchase private
possessions for use in the facilities of the community without the knowledge
and permission of the individual superior responsible for their formation. They are asked to
comply with the style of life of the community, always remaining in a truthful
and sincere relationship with the individual superior and with the superior of
the community.
e) The novices will be
observed by the whole community and superiors whether they are ready, after the
novitiate, for life in the community and to make their promises in the spirit
of the Association.
f)
The Association will charge the just accommodation fee and will demand
sharing of other expenditures of the whole local community. There has to be a
written agreement regarding all payments as a condition of continuing the
formation and integration process into the Association.
g) In addition, those
novices who are working and receiving salary outside the Association must offer
25% of their total income to the Association. This contribution of novices is
an important step for them in maturing towards the spirituality of the
Association and gradual preparation for life in promises as full members of the
Association.
h) Novices can offer
additional resources to the Association but the latter will not accept any
resources or gift of money of important value from them.
i)
A novice should not be a financial burden to the community, and, in
normal circumstances, is expected to have a permanent job or source of income.
j)
If the novice is not working or cannot find the job, he or she must work
for the community or be given tasks by the community. This applies also if the
novice looses the job during the novitiate. Such a novice will not receive any
salary or any payment from the Association for the work done in the community.
k) The general superior
is responsible for admitting the candidates to novitiate. She/he informs the
bishop.
3.2.2.4. Juniorate - single full
members
a) Juniorate is a time of temporal commitment - life in promises.
b) Duration: minimum of three years and maximum of five years. Three
years should be the norm. In special circumstances this phase can be extended
to four or five years.
c) Place: a specially designated formation
house(s). The juniors form a community staying, praying, working and learning
together.
d) On becoming temporarily
committed,
every single full member of the Association is expected to share resources in
the following manner:
-
Any income, currently being received, is given to the community.
-
Only with their individual superior’s permission will the members be
able to avail themselves of other resources. They cannot use them personally,
except with the permission of the individual superior.
-
They will be covered by the Community for their legitimate needs, which
may vary from one place to another, and should include: food, accommodation,
clothing, medical expenses, hygiene, transport costs etc.
-
They remain the owners of their inheritances. However, whenever possible
they should entrust the administration of this to a person of their choice.
Should this prove to be impossible or inadvisable, they will remain in charge
of the administration. They will freely decide who may use these resources and
their benefits, remaining open and truthful with their superiors.
-
The Community cannot accept a large donation (originating from other
resources,e.g. savings) in its favor from a person of temporary commitment. All
exceptions to this rule must be agreed to by the diocesan superior and diocesan
councils in consultation with the bishop.
e)
The general superior and the bishop are responsible for admitting the
candidates to temporal promises.
f)
The promises are made in front of the bishop (or a priest delegated by
him) and the general or diocesan superior.
3.2.2.5. Seniorate - single full
members
a) Seniorate is the time of permanent commitment after the completed
novitiate. It begins with the celebration of the final, permanent promises. It
marks the beginning of full membership.
b) In committing
themselves to life in the Association all single full members of the Community
freely choose to renounce the possession of any personal property, owning
everything in common after the example of the early Christian community.
c) When permanently committed, every member of the Community will totally relinquish the resources
still in her/his personal possession, the renouncement having legal effect
according to civil law. She/he will be entitled to undertake such a
relinquishment in favor of the Community or one of its apostolates. She/he will
also be free to do so in favor of another person, charity or other, after having informed
his superiors and sought their advice. It is understood that this transaction
injures no one; privileges real needs and is not a disguised means of
protecting oneself against any eventuality. They will likewise be expected to
relinquish resources received later on, either through inheritance or in
another manner.
d) On becoming permanently
committed,
every single full member of the Association is expected to share resources in
the following manner:
-
All their resources, income, salary, pension, allowance, insurance, gifts
in kind and in cash are given to the community and are shared with other
members.
-
They will be covered by the Community for their legitimate needs, which
may vary from one place to another, and should include: food, accommodation,
clothing, medical expenses, hygiene, transport costs etc.
-
They should entrust the administration of their inheritances to an
independent person of their choice or to the Association (before the final
promises). They will freely decide who may use these resources and their benefits,
remaining open and truthful with their superiors.
e)
The general superior and the bishop are responsible for admitting the
candidates to final promises.
f)
The promises are made in front of the bishop (or a priest delegated by
him) and the general or diocesan superior.
3.2.2.6. Optional vow of celibacy
After at least three years in temporal promises one can make temporal vow of celibacy for at least 3 years (maximum 6). Then a final vow can be taken. (compare: 2.2.10.)
The general superior and the bishop are responsible for admitting the candidates to the vow of celibacy. The vow is made in front of the bishop (or a priest delegated by him) and the general or diocesan superior.
3.2.3. Phases of formation, education and integration of married couples – full memebers
3.2.3.1.Candidature – married couples -
full members
a) Candidature is a time of introduction to the
Association and life in it.
b) Duration: minimum of one full year.
c) Place: married couples are living in their own
houses. The candidates form a basic community meeting regularly together. The
formation programme takes place during special regular formation sessions,
preferably in the facilities of the Association.
d) The candidates keep complete control over their
resources and can freely dispose of their revenues. They are
simply asked to comply with the style of life of the community, always
remaining in a truthful and sincere relationship with the individual superior
responsible for formation and with the superior of the community.
e) The
candidate married couples are expected to support the Association by pledging
5% of their monthly income.
f)
They can offer more of their resources to the
Association but the latter will not accept any resources or gift of money of
important value from them. This is done in order to maintain a totally free
relationship with them, and to prevent them from unwisely and excessively
renouncing their resources needed for their families and their children in
particular.
g) Should candidate
couple have any debts, they will only be accepted with the permission of the
diocesan superior (or the general superior) and the local bishop. Any such
debts should be cleared before entering the novitiate.
h) The local superior is
responsible for admitting the candidates. She/he informs the higher superiors
and provides them with copies of all necessary documents. The diocesan superior
informs the bishop.
3.2.3.2. Postulancy – married couples - full members
a) Postulancy is a time for upgrade of general
religious and catechetical knowledge and for general religious formation –
deepening of spiritual life, prayer and relationship with the Word. Basic
Biblical formation is an important part of it.
b) Duration: minimum of one full year.
c) Place: the married couples live in their own
houses and form a basic community meeting regularly together. The formation
programme takes place during special regular formation sessions, preferably in
the facilities of the Association.
d) The postulant married couple keep control over
their resources and can freely dispose of their revenues. They are
simply asked to comply with the style of life of the community, always
remaining in a truthful and sincere relationship with the individual superior
responsible for formation and with the superior of the community.
e) The
postulant married couples are expected to support the Association by pledging
5% of their monthly income.
f)
Postulants can offer additional resources to the
Association but the latter will not accept any resources or gift of money of
important value from them.
g) The diocesan superior
is responsible for admitting the candidates for postulancy. She/he informs the
general superior and provides her/him with copies of all necessary documents.
The general superior informs the bishop.
3.2.3.3. Novitiate – married
couples - full members
a) Noviciate is a time of advanced spiritual formation and preparation
for the commitment to life according to the constitutions of the Association.
b) Duration: minimum of one full year.
c) Place: the married couples live in their own
houses and form a basic community meeting regularly together. The formation
programme takes place during special regular formation sessions, preferably in
the facilities of the Association.
d) The novice married couples keep control over their resources and can
freely dispose of their revenues. They are asked to comply with the style of life of the
community, always remaining in a truthful and sincere relationship with the
individual superior and with the superior of the community.
e) The novice married
couples will be observed by the whole community and superiors whether they are
ready, after the novitiate, for life in promises in the spirit of the
Association.
f)
During the novitiate the married couples are expected
to support the Association by pledging 10% of their monthly income.
g) They can offer
additional resources to the Association but the latter will not accept any
resources or gift of money of important value from them.
h) The general superior
is responsible for admitting the candidates to novitiate. She/he informs the
bishop.
3.2.3.4. Juniorate – married
couples - full members
a) Juniorate is a time of temporal commitment - life in promises.
b) Duration: minimum of three years and maximum of five years. Three
years should be the norm. In special circumstances this phase can be extended
to four or five years.
c) Place: the married couples live in their own
houses and form a basic community meeting regularly together. The formation
programme takes place during special regular formation sessions, preferably in
the facilities of the Association.
d) On becoming temporarily
committed
the married couples keep control over their resources
and can freely dispose of their revenues. They are asked to comply with the style of life of the
community, always remaining in a truthful and sincere relationship with the individual
superior and with the superior of the community.
e) They are expected to
support the Association by contributing 10% of their
monthly income.
f)
They can offer additional resources to the Association but the latter
will not accept any resources or gift of money of important value from them.
The Association must take into account the good of their own family and
particularly their children. All exceptions (e.g. if all children are adults
and independent) to this rule must be agreed to by the diocesan superior and
diocesan councils in consultation with the bishop.
g)
The general superior and the bishop are responsible for admitting the
candidates to temporal promises.
g) The promises are made
in front of the bishop (or a priest delegated by him) and the general or
diocesan superior.
3.2.3.5. Seniorate – married
couples - full members
a)
Seniorate is the time of permanent
commitment after the completed novitiate. It begins with the celebration of the
final, permanent promises. It marks the beginning of full membership.
b)
Place: the married
couples live in their own houses and form a basic community meeting regularly
together.
c)
On becoming permanently committed (compare: 2.2.7.3.) the married couples keep control over their resources and can freely
dispose of their revenues. They are asked to comply with the style of life of the
community, always remaining in a truthful and sincere relationship with the
individual superior and with the superior of the community. They must support
the Association by contributing 10% of their monthly
income.
h) They can offer additional resources to the Association (compare: 2.2.7.3.g.) but the latter will not accept any resources or gift of money of important value from them. The Association must take into account the good of their own family and particularly their children. All exceptions (e.g. if all children are adults and independent) to this rule must be agreed to by the diocesan superior and diocesan councils in consultation with the bishop.
g) The general superior and the bishop are responsible for admitting the candidates to final promises.
h) The promises are made in front of the bishop (or a priest delegated by him) and the general or diocesan superior.
3.2.4. Phases of formation,
education and integration of simple members
3.2.4.1.Candidature – simple members
a) Candidature is a time of introduction to the
Association and life in it.
b) Duration: minimum of one full year.
c) Place: The simple member candidates live in
their own private houses and form a basic community regularly meeting, praying,
working and learning together. The formation programme takes place during
special regular formation sessions, preferably in the facilities of the
Association.
d) The candidates keep complete control over their
resources and can freely dispose of their revenues. They are
simply asked to comply with the style of life of the community, always
remaining in a truthful and sincere relationship with the individual superior
responsible for formation and with the superior of the community.
e) The
simple members candidates are expected to support the Association by pledging
5% of their monthly income.
f)
They can offer more of their resources to the
Association but the latter will not accept any resources or gift of money of
important value from them. This is done in order to maintain a totally free
relationship with them, and to prevent them from unwisely and excessively
renouncing their resources needed for their own maintenance, their families and
their children in particular.
g) Should candidates
have any debts, they will only be accepted with the permission of the diocesan
superior (or the general superior) and the local bishop. Any such debts should
be cleared before entering the novitiate.
i)
The local superior is responsible for admitting the candidates. She/he
informs the higher superiors and provides them with copies of all necessary
documents. The diocesan superior informs the bishop.
3.2.4.2. Postulancy – simple members
a) Postulancy is a time for upgrade of general religious and
catechetical knowledge and for general religious formation – deepening of
spiritual life, prayer and relationship with the Word. Basic Biblical formation
is an important part of it.
b) Duration: minimum of one full year.
c) Place: The simple member candidates live in
their own private houses and form a basic community regularly meeting, praying,
working and learning together. The formation programme takes place during
special regular formation sessions, preferably in the facilities of the
Association.
d) The postulants keep control over their resources and can freely
dispose of their revenues. They are simply asked to comply with the style of life
of the community, always remaining in a truthful and sincere relationship with
the individual superior responsible for formation and with the superior of the
community.
e) The
simple members postulants are expected to support the Association by pledging
5% of their monthly income.
f)
Postulants can offer additional resources to the Association but the
latter will not accept any resources or gift of money of important value from
them.
g) The diocesan superior
is responsible for admitting the candidates for postulancy. She/he informs the
general superior and provides her/him with copies of all necessary documents.
The general superior informs the bishop.
3.2.4.3. Novitiate – simple members
a) Noviciate is a time of advanced spiritual formation and preparation
for the commitment to life according to the constitutions of the Association.
b) Duration: minimum of one full year.
c) Place: The simple member novices live in their
own private houses and form a basic community regularly meeting, praying,
working and learning together. The formation programme takes place during
special regular formation sessions, preferably in the facilities of the
Association.
d) The novices keep control over their resources and can freely dispose
of their revenues. They are asked to comply with the style of life of the community, always
remaining in a truthful and sincere relationship with the individual superior
and with the superior of the community.
e) During
the novitiate the simple members are expected to support the Association by
pledging 10% of their monthly income.
f)
They can offer additional resources to the Association but the latter
will not accept any resources or gift of money of important value from them.
g) The novices will be
observed by the whole community and superiors whether they are ready, after the
novitiate, for life in the Association.
i)
The general superior is responsible for admitting the candidates to
novitiate. She/he informs the bishop.
3.2.4.4. Juniorate – simple members
a) Juniorate is a time of temporal commitment - life in promises.
b) Duration: minimum of three years and maximum of five years. Three
years should be the norm. In special circumstances this phase can be extended
to four or five years.
c) Place: the married couples live in their own
houses and form a basic community meeting regularly together. The formation
programme takes place during special regular formation sessions, preferably in
the facilities of the Association.
d) On becoming temporarily
committed
the simple members keep control over their resources
and can freely dispose of their revenues. They are asked to comply with the style of life of the
community, always remaining in a truthful and sincere relationship with the
individual superior and with the superior of the community.
e) They are expected to
support the Association by contributing 10% of their
monthly income.
f)
They can offer additional resources to the Association but the latter
will not accept any resources or gift of money of important value from them.
The Association must take into account the good of their own family and
particularly their children. All exceptions to this rule must be agreed to by
the diocesan superior and diocesan councils in consultation with the bishop.
h)
The general superior and the bishop are responsible for admitting the
candidates to temporal promises.
i)
The promises are made in front of the bishop (or a priest delegated by
him) and the general or diocesan superior.
3.2.4.5. Seniorate – simple members
a)
Seniorate is the time of permanent
commitment after the completed novitiate. It begins with the celebration of the
final, permanent promises.
b) Place: the married couples live in their own houses and form a basic community meeting regularly together.
c) On becoming permanently committed (compare: 2.2.8.1; 2.2.8.3.) the married couples keep control over their resources and can freely dispose of their revenues. They are asked to comply with the style of life of the community, always remaining in a truthful and sincere relationship with the individual superior and with the superior of the community.
d)
They must support the Association by
contributing 10% of their monthly income.
e)
They can offer additional resources to the Association (compare:
2.2.8.1.c; 2.2.8.2.o.) but the latter will not accept any resources or gift of
money of important value from them. The Association must take into account the
good of their own family and particularly their children. All exceptions to
this rule must be agreed to by the diocesan superior and diocesan councils in
consultation with the bishop.
i) The general superior and the bishop are responsible for admitting the candidates to final promises.
j)
The promises are made in front of the bishop (or a priest delegated by
him) and the general or diocesan superior.
3.2.5. Phases of formation, education and integration of associates
3.2.5.1.Candidature - associates
a) Candidature is a time of introduction to the Association and life in it.
b) Duration: minimum of one full year.
c) Place: the associates live in their own houses and form a basic community meeting regularly together. The formation programme takes place during special regular formation sessions, preferably in the facilities of the Association.
d) The candidates keep complete control over their resources and can freely dispose of their revenues. They are simply asked to comply with the style of life of the community, always remaining in a truthful and sincere relationship with the individual superior responsible for formation and with the superior of the community.
e) The associate candidates (except the religious) are expected to support the Association by pledging 5% of their monthly income.
f) They can offer additional resources to the Association (compare: 2.2.9.3.) but the latter will not accept any resources or gift of money of important value from them. The Association must take into account the good of their own families and particularly their children. All exceptions to this rule must be agreed to by the diocesan superior and diocesan council in consultation with the bishop.
g) The local superior is responsible for admitting the candidates. She/he informs the higher superiors and provides them with copies of all necessary documents. The diocesan superior informs the bishop.
3.2.5.2. Seniorate – associates
a) Seniorate for the associates is the time of their membership.
b) Place: the associates live in their own houses and form a basic community meeting regularly together.
c)
The candidates
keep complete control over their resources and can freely dispose of their
revenues. (compare: 2.2.9.1.)
d) The associate (except the religious) support the Association by pledging 5% of their monthly income.
e) They can offer additional resources to the Association (compare: 2.2.9.3.) but the latter will not accept any resources or gift of money of important value from them. The Association must take into account the needs of their own maintenance, the good of their own families and particularly the needs of their children. All exceptions to this rule must be agreed to by the diocesan superior and diocesan councils in consultation with the bishop.
h) The diocesan superior is responsible for admitting the associates to their seniorate. She/he informs the general superior and provides her/him with copies of all necessary documents. The diocesan superior informs the bishop.
3.3. Formators
With a
view to spiritual and theological formation one will call on the services of
brothers and sisters to whom the Association will have given the opportunity to
acquire the necessary skills, as well as the services of outside speakers who
can offer the required guarantee of faithfulness to the teaching of the Church.
The
Association can also request the bishop, religious institutes or other
qualified persons to help in the formation programme by providing the personnel on temporal
basis. Is such a case the bishop has to agree to and endorse the proposed
candidate.
3.4. Sent by the Word to spread the Word
As Friends of the Word we are sent as formation missionaries to the People of God waiting for His Word. Our formation never stops, especially our spiritual formation. There is always need for conversion and change in our life. We can always grow in our understanding of the Word and in our relationship with Him. We must try very hard to be credible witnesses to the Word and radiate the moral and spiritual integrity that can only be achieved through our constant efforts to remain His single-minded friends, who put all our trust in Him. He sends us and He will take care of us, if we remain in Him, keeping His Word.
4. Leadership of service in
the Association
4.1. Authority and service
4.1.1. Jesus washing the feet of His disciples is our model of a superior. Many times in the Gospel He teaches them how to be leaders with the rightly understood authority.
“But it shall not be so among
you. Rather, whoever wishes to be great among you shall be your servant.” “Just
so, the Son of Man did not come to be served but to serve and to give his life
as a ransom for many.” (Matthew 20:26,28)
“The greatest among you must be
your servant.” (Matthew 23:11)
“For who is greater: the one
seated at table or the one who serves? Is it not the one seated at table? I am
among you as the one who serves.” (Luke 22:27)
“Then he sat down, called the Twelve, and said to them, "If anyone wishes to be first, he shall be the last of all and the servant of all.” (Mark 9:35)
The superior shall be a sound person, down to earth, knowledgeable and humble enough to listen to the advice of other members remembering that the Lord may reveal His will through them as well.
4.1.2. The principle of solidarity requires each member and each community to be co-responsible for and contribute to the well-being of the individual and the whole Association. Both, the superiors of every level and all members of the Association should keep in mind that we all are but stewards accountable to God and the community.
4.1.3. A superior should inspire other members of the Association, should build up true community of brothers and sisters in the Word, should foster unity, peace and cooperation among all. She/he should possess the ability to promote the welfare of the Association for the sake of the Kingdom of God, be spiritual person of prayer, love and harmony, with true concern for other members and being able to recognize and respect each one’s individuality and maturity and trying to understand other’s needs and difficulties.
4.1.4. A superior must always respect the personal dignity of each member. However, all members shall understand this dignity not only as a gift but also as an important personal responsibility, showed in daily initiative and zeal to achieve the Association’s goals.
4.1.5. A superior does not need to do everything alone, she/he must have the ability to delegate the authority to other members of the Association.
4.1.6. We follow the rule of subsidiarity – each member and each community has the right to function with full responsibility within each one’s sphere of competence. A higher superior should intervene only in exceptional cases.
4.1.7. If only possible, the decision of a superior should be a way of discerning the will of God, arrived at through discussion, consultation and prayer.
4.1.8. If any superior (except
superior general), of any level, resigns, she/he must be replaced as soon as
possible – a new superior must be elected by the respective level for the rest
of the remaining term.
4.2. Leadership structure envisaged for the fully developed Association:
General Superior is the superior for all members of the Association.
Diocesan Superior is the superior for all members of the diocese or vicariate.
Local Superior is the superior for all members of an area, town or village.
House Superior
is the superior of single full members living in one community (of several
basic communities - at least 2, of one or both genders).
- Individual male superior of single full members - brothers
- Individual female superior of single full members - sisters
4.2.1. Individual superiors
4.2.1.1. Each and everyone member of the Association of the Friends of the Word has his/her own individual superior. They are superiors of the basic communities living or grouped together. There shall be different individual superiors for the various basic communities of different states of life represented in the Association:
a) Individual man superior of all single (full members) brothers living in one basic community or one house of at least 3 members.
b)
Individual woman
superior of all single (full members) sisters living in one basic community or
one house of at least 3 members.
c)
Individual
superior of married couples is a married couple - husband and wife. Married
couples form groups of maximum 5 couples having one superior couple. There must
be at least 3 couples to initiate a new group. One of those 3 will become an
individual superior couple appointed by the local superior.
d)
Individual
superior of simple members – groups of maximum 7 members. There must be at
least 3 members to initiate a new group. One of those 3 will become an
individual superior for them, appointed by the local superior.
e)
Associates form
groups of maximum 7. There must be at least 3 associates to initiate a new
group. One of those 3 will become an individual superior for them, appointed by
the local superior.
4.2.1.2. All individual superiors are under the house or under the local superior and are accountable directly to him/her.
4.2.1.3. Individual superiors have no council.
4.2.1.4. Individual superiors are not elected, they are appointed by the local superior, after consultation with the diocesan superior, who endorses the appointment. The appointments are decided by the new superiors - after the completed elections - or by the current superiors.
4.2.1.5. The term of the individual superior is one (1) year only, and can be renewed for three (3) consecutive years.
4.2.1.6. Individual superiors are responsible for weekly meetings for all members in their respective groups.
House Superior is the superior of all single
full members forming a community (at least 2 basic communities of same sex or
mixed) of a centre. A community or a centre can consist of several houses in
which the single full members reside. There can be brothers and sisters living
in their respective basic communities and forming one community - one centre
with one common house superior.
4.2.2.1. The house superior is under the local superior and is accountable directly to him/her.
4.2.2.2. House superior is elected by the house
– centre community, from the eligible members of that community.
4.2.2.3. The term of office of the house superior is three (3) years, and can be renewed for two (2) consecutive terms.
4.2.2.4. A house superior can also be a local superior at the same time if elected.
4.2.2.5. House superiors are responsible for daily and weekly schedule and for every aspect of community life in houses of a centre of the Association.
4.2.2.6. House council consists of the house superior and at least 2 members elected by the basic communities. Each and every basic community, having one individual superior, is represented by one member in the house council.
4.2.2.7. The clergy members have their own representation in the house council. If only one priest is living in the community (of single full members), he becomes an ex-officio member of the house council. If more priests are part of the community they elect one representative.
4.2.2.8. The individual superiors are not automatic or ex-officio
members of the house council. However, they can be elected to the house
council.
4.2.3. Local superior and local council
(If the
local level is the current final stage of the development of the Association,
the local superior is the general superior of the Association. His/her duties
and responsibilities are those of the general superior.
The same
applies to the local council – it functions as if it was the general council.)
4.2.3.1. The
local superior is the superior of all members of an area, town or village,
including the communities or centres of full single members.
4.2.3.2. The local superior is elected by all members of the local (area, town, village or centre) community representing all states of life of the Association present there.
4.2.3.3. Members of all states of life and of both sexes are eligible for elections to local superior except clergy, simple members and associates. They must be full members in final promises for at least one (1) year.
4.2.3.4. The local superior is helped by the local council comprising of representatives of all states of life present in the community and elected:
a. brother representing single men – full members
b. sister representing single women – full members
c. brother representing celibate men
d. sister representing celibate women
e. married couple representing married couples – full members
f. one person representing all simple members
g. one person representing all associates (with no voting rights)
h. one clergy man representing priests (full and simple members only)
If there is only one member in the Association belonging to one of the groups listed above, that member becomes an ex-officio member of the local council.
4.2.3.5. The local council is elected by all members – different levels of membership elect their representatives - of the local community (area, town, village, centre). Individual superiors are not automatic members of the council but can be elected.
4.2.3.6. The term of office for local superior and local council is 3 years and can be repeated for two (2) consecutive terms.
4.2.3.7. All local superiors are under a diocesan superior and are accountable directly to him/her.
4.2.3.8. The local superiors appoint all individual superiors for all members of the Association. The appointments are consulted with the diocesan superior, who approves them.
4.2.3.9. The local superiors are responsible for monthly meetings and days of spiritual renewal for all members of the Association.
4.2.4. Diocesan superior and diocesan council
(If the
diocesan level is the current final stage of the development of the
Association, the diocesan superior is the general superior of the Association.
His/her duties and responsibilities are those of the general superior. The same
applies to the diocesan council – it functions as if it was the general
council.)
4.2.4.1. The diocesan level can be established if there are at least two (2) or more local levels with local superiors.
4.2.4.2. The diocesan superior is the superior of all members of the Associations in a diocese or vicariate. He/She must be a full member of the Association, must be in final promises for at least 3 years, can be a single or married person, a woman or a man.
4.2.4.3. The diocesan superior is elected by all full members of the diocese or vicariate.
4.2.4.4. Simple members and associates are taking part in an informative vote only.
4.2.4.5. The diocesan superior is helped by the diocesan council comprising of representatives of all states of life present in the diocesan community and elected:
a. brother representing single men – full members
b. sister representing single women – full members
c. brother representing celibate men
d. sister representing celibate women
e. married couple representing married couples – full members
f. one person representing all simple members
g. one clergy man representing priests (full and simple members only)
If there is only one member in the Association belonging to one of the groups listed above, that member becomes an ex-officio member of the diocesan council.
4.2.4.6. The term of office for diocesan superior and diocesan council is 3 years and can be repeated for two (2) consecutive terms.
4.2.4.7. The diocesan superiors are responsible for quarterly meetings for all members of the Association in the diocese, and for yearly national meetings for all members of the country.
4.2.5. General superior and general council
The general superior is the main superior of the whole Association,
of all members of all states of life. He/She must be a full member of the
Association, must be in final promises for at least 3 years, can be a single or
married person. General superior is elected by the general chapter. (If the local or
diocesan level is the current final stage of the development of the Association
the local or the diocesan superior is the general superior of the Association.
His/her duties and responsibilities are those of the general superior. The same
applies to the local or diocesan council – it functions as if it was the
general council. In this case however the superior is not elected by the
general chapter, but in the way appropriate to the current final level of the
development of the Association.)
4.2.5.1. The general superior is helped by the general council comprising of representatives of all states of life present in the Association and elected by the general chapter:
a. brother representing single men – full members
b. sister representing single women – full members
c. brother representing celibate men
d. sister representing celibate women
e. married couple representing married couples – full members
f. one person representing all simple members
g. one clergy man representing priests (full and simple members only)
4.2.5.2. The term of office for the general superior and general councillors is 3 years and can be repeated for three (3) consecutive terms. Absolute majority of the delegates present is required for the first and the second term. For the third term two-thirds majority is needed. If this is not achieved by the second ballot, she/he is no longer eligible and a new general superior must be elected by an absolute majority.
4.2.5.3. The most important task of the general superior is to lead our sisters, brothers and married couples in the friendship with the Word according to the Gospel and our constitutions. She/he (with the help of all members) has the duty to oversee that our Association remains true and faithful to its spirituality, vocation, goals, missionary life and ministry, at the disposal of the local Church according to its needs.
4.2.5.4. The general superior has to assume the office no longer than three months after the election.
4.2.5.5. The general superior has right to resign. He must explain the reasons to the bishop who can allow her/his resignation. A new general superior must be elected by the special chapter.
4.2.5.6. Should it ever seem necessary to depose the general superior or deprive her/him of her/his authority, the general council must bring the matter to the bishop, who makes the final decision.
4.2.6. General Chapter of the Association
General Chapter in session represents the whole Association and is the highest internal legislative authority. The chapter looks at the state of the whole Association and at various states of life and membership levels that compose it; tries to inspire all members to new zeal for our life as Friends of the Word and for our missionary formation efforts. The general chapter seeks to contextualize our life and ministry and to respond to the new challenges and signs of time. It can issue decrees and ordinances making as better and more effective formation missionaries. The chapter can also amend the constitutions of the Association and seek the approval of the bishop. During the chapter the elections of new superiors take place: the general superior and the general council.
4.2.6.1. The General Chapter is convoked by the general superior every three years.
4.2.6.2. The members of the general council are ex-officio members of the general chapter as well. If a new general council is elected during the general chapter, they also become ex-officio members of the chapter. The general superior is an ex-officio member of the chapter.
4.2.6.3. Other ex-officio members of the general chapter are: diocesan superiors and local superiors.
4.2.6.4. The remaining members of the general chapter are elected on the local level and must represent all states of life and levels of membership:
a) brother representing single men – full members
b) sister representing single women – full members
c) brother representing celibate men
d) sister representing celibate women
e) married couple representing married couples – full members
f) one person representing all simple members
g) one person representing all associates (with no voting rights)
h) one clergy man representing priests (full and simple members only)
All local communities provide their representatives from the above mentioned groups, provided they are present. All delegates should be elected at least three months before the chapter and should be given the topics and agenda prepared by the superior general and the general council.
4.2.6.5. The General Chapter can be closed after all deliberations and decisions by the general superior with the consent of at least two-thirds of the chapter members. Therewith its powers and its jurisdiction ceases.
4.3. Chaplain and priest in the Association
4.3.1. Chaplain of the Association
4.3.1.1.The chaplain of the Association does not need to be a member of
the Association. He is appointed by the bishop to take care of the Association,
to advise and support the members, especially in matters regarding
spirituality, formation, moral conduct, teaching of the Church and the liturgy.
4.3.1.2. He functions also as an official admonitor representing the
bishop – he has the right to react and consult all members of the Association,
including the superiors of all levels, and the bishop, only in cases of moral
misconduct, severe mismanagement of property or funds, negligence, scandal
situations and other serious matters. He has no right, however, to interfere in
the normal business of superiors and life of the Association. The superiors can
consult the chaplain whenever they wish so and seek his opinion.
4.3.1.3. The chaplain is appointed for 3 years and can be re-appointed
many consecutive terms.
4.3.2. Priest as member of the Association
4.3.2.1. Any priest of the Association exercises his priestly ministry
under the guidance of the Bishops and in the service of the people of God,
while at the same time being a full member, simple member or associate member
of the Community. His ministry will be rooted in its spirituality and lived in
a close communion of life, prayer and apostolic collaboration with other
members of the Community: the laity both single and married, brothers and
sisters.
4.3.2.2. They will live in the houses of the Community (if full
members), according to the present constitutions, sharing the material and
spiritual life of the brothers and sisters of these houses, conforming
themselves to the rule of life, benefiting from their fraternal support and
their apostolic collaboration, and serving the Church and the members of the
Community through their priestly ministry.
4.3.2.3. If a priest is a simple member or an associate, he will try to
take part in as many activities of the Association as possible, and make
himself available to help the members of the Association through his priestly
ministry, especially through the sacraments.
4.3.2.4. His vocation also consists in being open to all the calls of
the Holy Spirit and will go wherever in the world, where, inserted into the
life of the Association, in communion with the local Church and its pastors, he
will be of service to the People of God.
4.3.2.5. The Association will allow the brothers,
whose vocation will have been recognized as authentic, to enter the priesthood
and exercise the presbyterial ministry according to the law of the Church and
according to the present Constitutions.
4.3.2.6. A priest of
the Community is always incardinated into a diocese which welcomes him.
A "welcoming diocese" is one in which the bishop accepts to
incardinate the priests of the Association for the good of the universal Church
and his church in particular, while at the same time respecting their vocation.
4.3.2.7. The welcoming bishops will be flexible in allowing a priest of
the Association incardinated in his diocese to offer his services in another
diocese so as to reply to legitimate needs of the apostolate of the Association
or urgent calls of the Church. The circumstances of a priest who exercises his
ministry in a diocese other than his own will be subject to the common law and
standards of the present constitutions.
4.3.2.8. The priests of the Association exercise their priestly
ministry:
-
in the service of the activities of evangelization undertaken in the
Association, in agreement with the bishops and under their supervision, according
to the law of the Church,
-
to serve the spiritual needs of the houses and the members of the
Association of the Friends of the Word,
-
in the service of all other pastoral activities entrusted by a bishop
that they are capable of undertaking and which are compatible with their
commitment to the Association.
4.3.2.9. The priest receives his assignment from the bishop, in whose
diocese he has been incardinated, or by the bishop in whose diocese he has been
called to serve, following suggestions given by the superior general of the
Association, in agreement with her/his council. The mission letter
(appointment) for each priest will be signed by the bishop and the general
superior.
4.3.2.10. A priest – full member of the Association must live in a house
of the Association, according to the present constitutions, and must, for that
which concerns community life, be subordinate to the superior of the basic
community and other superiors of the Association. Regarding his priestly
ministry, he is dependent on the competent ecclesiastical authority, according
to the law, and on the superiors of the apostolates in which he is implicated.
4.3.2.11. Those superiors who have one or more priests in their houses
will be attentive in allowing the exercise of their priestly ministry, in the
heart of the Association and outside of it, such that their role as priests in
the area of the proclamation of the Word, in celebrating the Sacraments, and in
their spiritual paternity, may be lived to the full.
4.3.2.12. Other than in rare circumstances, a priest
will not be given an apostolic activity which will isolate him from the
Association or will cause him to serve in a purely individual manner or leave
him without the support or collaboration of the members of his house. Wherever
possible, the priests will be part of a pastoral team of the Association.
4.3.2.13. Every priest in the Association will have at heart the
obligation to seek union with Christ through an intensely contemplative life
founded on prayer both personal and in community; apostolic activities must
never be a pretext for neglecting this primordial aspect, without which they
will lose their true signification, risking the emergence of a purely human
work and no longer a participation in the pastoral love of Christ. But it must
also be remembered that the authenticity of a life of union with God is
manifested by compassion toward one's neighbor and a zeal for proclaiming the
Gospel.
4.3.2.14.
Married or single brothers of the Association may become permanent deacons.
This should allow them to respond better to the needs of the Association and of
the local Church as they will be strengthened through the sacramental grace in
order to undertake various tasks in favour of missionary formation, of the
poor, the sick, the proclamation of the Word, or in the service of the liturgy.
4.3.2.15.
The preparation of a brother for the diaconate will follow the general rules of
the Church on the subject and the provisions of the diocese in which he
resides. Before approaching the bishop for that purpose, he will need, of
course, the approval not only of his individual superior, but also the local,
diocesan and general superior and their councils.
4.4. Temporal Goods, ownership and property of
the Association
4.4.1. The Association as a whole as well as all its levels has the right to acquire, own, administer and alienate temporal goods according to the norms of universal law and our proper law.
4.4.2. There must be a clear distinction between the property of the Association and the property entrusted to the Association like for example a project funds, which may be used only for the purpose for which they were given.
4.4.3. The superiors of the Association have the right to transfer material goods and funds between the communities of the Association but only for a very specific purpose related to difficult material or financial situation of a particular community receiving this help as a sign of solidarity between all members.
4.4.4. Every level of membership and every community prepares financial statements and accounts for the income and expenditure. This should be done on a quarterly basis.
4.4.5. The funds obtained from all members are deposited on local superior level (tithes of simple and associate members) or house superior level (funds, salaries, donations of full single members).
4.4.6. The council of every level appoints a treasurer to handle the funds. The treasurer does not need to be a member of the council but is directly supervised by the council and is accountable to the council. The treasurer may be invited to the council meeting to discuss financial affairs. It is highly recommended that all superiors make use of the advice of experts in the management of finances and other matters.
4.4.7. Every level of authority can have their own bank account.
4.4.8. The general chapter of the Association can decide what percentage of the funds collected from members shall be given to the higher levels of authority.
4.4.9. All members should work hard towards the self-reliance of the Association and propose ideas or concrete steps to achieve it.
4.4.10. Care must be taken to file and preserve important documents, contracts, title deeds, receipts and other documents.
4.4.11. All members of the Association must observe all the regulations of civil law and the rules laid down by the bishop.
4.4.12. In the administration and use of means entrusted to us, we must observe responsibility, care, poverty, simplicity and justice.
4.4.13. We inform regularly our benefactors about the progress of the projects financed by them. We pray for them, invite them to visit us and meet them if possible.
4.4.14. For the sake of the Gospel and missionary formation work we can own and use expensive equipment and modern technology, which can help us to be more effective and reach more people. We are on guard not to become slaves of these things but use them wisely as enhancing factor of our ministry.
5. Additional Norms of
Universal and Proper Law
5.1. Admission to the Association
5.1.1. Requirements for admission to the Association in general for all members:
- The candidate must be a member of the Catholic Church, at least 5 years after baptism or acceptance into the Church
- Must be receiving Holy Communion and the Sacrament of Penance and Reconciliation
- The candidate must be confirmed
- Minimum education - completed junior secondary level
- The candidate must have Vocation and the right motivation
- The candidate must be healthy both physically and mentally
- Clearance and reference letter from the parish priest or person in charge of the Church community - place of origin and (or) residence
- Clearance and recommendation from the Pastoral Council of the place of origin and (or) residence
-
Clearance and recommendation from
sodalities or church organisations (if members)
- Documents: ID, baptismal certificate, confirmation certificate
- Signing of indemnity paper of the Association
5.1.2. Additional requirements for the single persons – full members
- The candidate must produce the double negative HIV-test (3months apart because of window period) no older than 3 months
- Signing of a written agreement between the candidate and the Association regarding the rights, responsibilities and obligations of both sides
- Minimum age – completed 21 years
- A single parent (widow, widower or not married person having children out of wedlock) can become a full member only after 5 years as a simple member or associate, and only after the youngest child is an independent adult of 25 years and gives a written consent to the parent
- A member of diocesan clergy needs a written permission from his bishop
-
Proof of employment – if employed
-
If the candidate is not working – signing of a written agreement with
the Association regarding the work for the Association and life in the
community
5.1.3. Additional requirements for married couples – full members
- Marriage certificate, both DC and sacramental in the Church, or combined
- Written affidavit that both partners wish to join and become members of the Association as a couple signed by both of them
- Negative HIV-test of both partners no older than 3 months
- At least one partner must be employed - proof of employment
- Signing of a written agreement between the candidates and the Association regarding the rights, responsibilities and obligations of both sides
5.1.4. Additional requirements for simple members
a) single parents
- Clear marital status, both legally and in daily life – no “pending” and (or) morally wrong relationships
- Signing of a written agreement between the candidate and the Association regarding the rights, responsibilities and obligations of both sides
- The simple member candidate - single parent - must be employed - proof of employment
- double negative HIV-test no older than 3 months
- Minimum age – completed 21 years
b) single women and single men (not married)
- The candidate must produce the double negative HIV-test (3months apart because of window period) no older than 3 months
- Signing of a written agreement between the candidate and the Association regarding the rights, responsibilities and obligations of both sides
- The single member candidate must be employed - proof of employment
- A member of diocesan clergy needs a written permission from his bishop
- Minimum age – completed 21 years
5.1.5. Additional requirements for associates
- All candidates are signing a written agreement between them and the Association regarding the rights, responsibilities and obligations of both sides
- If one married person wants to join as an associate – written consent of the spouse is needed
- If a married couple wants to join as associates - marriage certificate, both DC and sacramental in the Church, or combined is needed; and one of the partners must be working and receiving monthly salary
- If a single parent wants to join as an associate - clear marital status, both legally and in daily life – no “pending” and (or) morally wrong relationships; the single parent must be employed
- A single (not married) person must be employed to join as an associate
- A member of diocesan clergy needs a written permission from his bishop
- A religious person (member of any institute of consecrated life) can become an associate only with the written permission from her/his superior
- The HIV- test is not required for the Associates
- Minimum age – completed 18 years
5.1.6. Changing membership status – after final promises - in seniorate
(A person
still in the process of formation and integration to the Association can also
change the membership status after the completed current stage and period of
temporal yearly promises, and after fulfilling all the requirements according
to the constitutions.)
5.1.6.1. From single full member to simple member or associate:
A single full member can change the status to a simple member. This is done in writing presented to the local superior, who consults the higher superior. Upon the permission granted by the general superior and the bishop the person must leave the community of single full members and live independently as a simple member. The promises are still valid but their interpretation changes accordingly.
To change the status to an associate a permission from the bishop is needed as well – the person must be dispensed from the promises she/he has made.
5.1.6.2. From single full member to married full member or married associate:
Since it is possible for the single full members to marry they can change the status to married full members but only if both (man and woman) are already members of the Association, or the spouse decides to join the Association before the marriage.
They (if one partner is not a member) can also decide together to become married associates. In this case the promises of one single full member marrying not a member are considered overwritten by the sacrament of marriage and do not need the dispensation from the superior and the bishop.
However, if two single full members decide to marry and to change the status to associates they need the dispensation from the general superior and from the bishop.
If two single full members decide to marry and to change the status to full members married couple they are encouraged to do so and their vows change the interpretation according to the rules for married couple - full members. They must leave the community of single full members and begin a new life as an independent couple - full members of the Association.
If the spouse does not want to join the Association on any level, the single member marrying her/him must become a single married associate. Also in this case the dispensation from the promises is not needed.
5.1.6.3. From married full member to single or to associate:
A married full member can become a single member (full or simple) only in the case of the death of the spouse.
A married full member couple can request in writing to change the status to married couple associates. The general superior and the bishop must give the dispensation from the promises.
If one partner of the full member couple quits the Asssociation, the remaining one must change the status to an associate without the need for dispensation from the promises.
5.1.6.4.From simple single member to single full member or associate:
A simple single member can become a full single member if she/he so wishes and can meet all the requirements according to the constitutions, including the special formation.
To change from simple single member to an associate status the dispensation from the promises is required – by the general superior and the bishop.
5.1.6.5. From simple single member to married full member:
A simple single member can change the status to married full member couple only if the spouse is a member of the Association (or is about to join) and wishes to become a married full member as well.
5.1.6.6. From simple single parent to single full member or to associate:
A single parent can become a full member only after 5 years as a simple member or associate, and only after the youngest child is an independent adult of 25 years and gives a written consent to the parent. All other requirements of the constitution, including the special formation, must be met.
Changing the status from simple single parent to an associate requires the dispensation from the promises by the general superior and the bishop.
5.1.6.7. From simple single parent to married full member or married associate:
A simple single parent can change the status to married full member couple only if the spouse is a member of the Association (or is about to join) and wishes to become a married full member as well.
They (if one partner is not a member) can also decide together to become married associates. In this case the promises of one single parent marrying somebody who is not a member of the Association are considered overwritten by the sacrament of marriage and do not need the dispensation from the superior and the bishop.
However, if two single parents decide to marry and to change the status to associates they need the dispensation from the general superior and from the bishop.
If the spouse does not want to join the Association on any level, the single parent marrying her/him must become a married associate. In this case the dispensation from the promises is not needed.
5.1.6.8. From single associate to simple member or full member:
An associate can become a simple member if she/he is not married and meets all requirements of the constitutions.
* To become a full member an associate must be a single, not married and childless person (fulfilling all the other requirements of the constitutions, including the special formation), or
* must be married and wants to become a married full member as a married couple together with the partner who also must be the member of the Association (fulfilling all the other requirements of the constitutions, including the special formation), or
* be a single parent, at least 5 years as an associate, whose youngest child is an independent adult of 25 years and giving written consent to the parent (fulfilling all the other requirements of the constitutions, including the special formation).
5.1.6.9. From single associate to married associate or married full member:
A single associate can marry another associate or any other person without any reservations on the side of the Association.
A single associate can change the status to married full member couple only if the spouse is a member of the Association (or is about to join) and wishes to become a married full member as well (fulfilling all the other requirements of the constitutions, including the special formation).
5.1.6.10. From married associate to full member married couple:
A married associate couple can become a full member married couple if both of them wish so and are ready to undergo the formation required for full members.
5.2. Marriage of members of the Association
5.2.1. Single full members of the Association both in temporal and final promises (except those who have the private vow of celibacy) are allowed to enter the Sacrament of the Holy Matrimony. They can change the status of membership (from single person to married couple) only if the spouse is a member of the Association as well, or if he or she decides to join the Association before the marriage. Any other solution can be problematic and harmful both for the Association and for the marriage life. Marriage with a member of the Association is not a reason for the membership of the spouse.
Otherwise, the member has the option of becoming an Associate and has to quit the full membership following the rules stated in 5.1.6. and 5.3.
5.2.2. A member who makes decision to marry has to inform the main superior, the bishop and the community he/she belongs to about his/her intention at least 6 months before the anticipated ceremony, and can stay in the community till the time of the Sacrament. In such a case the member is expected to observe the proper moral conduct and prudent behaviour in the community. However, the celebration of the Sacrament of Marriage means leaving the community of single persons and starting an independent marriage and family life in different state of being married in or outside of the Association.
5.2.3. Marriage between different levels of the Association.
In case of a marriage between the two members of the Association but of the different levels of membership, the person who is downgrading her/his status (moving from a full member or a simple member to an associates) must request the dispensation from the promises by the general superior and the bishop.
5.3. Separation and dismissal from the Association.
5.3.1. General rules
5.3.1.1.For a serious reason the general superior (after consulting the bishop and the general council) can grant a period of absence from the Association for up to 12 months. During that time a member is free from all obligations which are incompatible with her/his new situation. Her/his superiors remain in contact and are concern about her/his welfare.
5.3.1.2. Any member who wishes to leave the Association may do so by writing an official request to her/his local superior who transfers the matter to the superior general and to the bishop.
5.3.1.3. For a serious reason a member can be dismissed from the Association by the decision of the superior general with the general council and after consulting the bishop.
5.3.1.4. The following members are automatically dismissed from the Association:
- one who publicly falls away from the faith
- one who divorces her/his spouse – in case of married members
- one who has an extramarital affair and lives in concubinage
- one who has a homosexual or lesbian relationship in or outside of the Association
- in case of single members and single parents – a woman who becomes pregnant or the man who impregnated a woman
- a member who committed an abortion or who helped in the process
- one who committed murder or inflicted serious bodily harm
- one who is involved in witchcraft
In these cases the diocesan superior has to collect the proof and give the member the opportunity to defend her/himself. Only then the general superior can act.
5.3.1.5. A member can be also dismissed for other reasons, but they must be serious, external, imputable and proven:
- habitual neglect of the obligations of life in the Association, prayer life, work
- repeated violations of the promises (or vows)
- stubborn disobedience to superiors in serious matters
- serious scandal
- stubborn adherence to or propagation of doctrines condemned by the Church
- public adherence to materialistic or atheistic ideologies
- an illegitimate absence of up to six months from the Association
- membership of anti-Catholic, masonic or para-masonic organisations
- refusal to forgive another member of the Association
In these cases the procedure is as follows:
- the general or diocesan superior should assemble and complete the proof
- she/he should warn the member in writing or in the presence of two witnesses
- she/he should explicitly inform the member about the threat of dismissal, about the reasons and about the opportunity to defend her/himself
- she/he should repeat the warning after 2 full weeks if the member shows no cooperation and refuses to change the situation
- after the second warning and after the period of two additional weeks, if the member still refuses to cooperate and change the situation, the general superior has the right to dismiss the member from the Association with immediate effect.
5.3.1.6. Whoever legitimately leaves the Association or is dismissed cannot demand any reimbursement for work done while a member. The Association however, in all fairness and evangelical charity, may provide in a fitting way for the former member, depending on her/his situation.
5.3.2. Those in formation and
temporal commitment
5.3.2.1. A member who is in formation before the temporary commitment or who is an associate can leave the Association at any time after informing her/his individual and local superior in writing.
5.3.2.2. A member who wishes to leave the Association after the expiration of her/his temporary promises may freely do so after informing her/his individual and local superior in writing. During the period of the temporary promises a dispensation from the general superior and the bishop is needed.
5.3.2.3. The general superior (after being informed by the local or diocesan superior and the person responsible for formation) may also refuse to allow a temporarily committed member to renew the promises after they have expired.
5.3.2.4. Physical or psychic illness can be a valid reason for exclusion from further promises even if such illness occurs after first commitment, provided it renders the member incapable of living according to the demands of the Association. The only exception to be made is in the case of an illness due to work done in the Association or caused by some neglect on the part of the Association. The general superior and the bishop make the final decision.
5.3.3. Those in final promises
5.3.3.1. Only for serious reasons and after prayerful discernment a member may request the dispensation from the promises. Only the general superior and the bishop (both together) have right to dispense a member.
5.3.3.2. After they make the decision, the general superior communicates (she/he may do it through other delegated superiors) the decision to the member, who has the right to change her/his mind at the time of notification, or to accept it and leave the Association as soon as possible but no longer than 7 days after the notification.
5.3.4
Those in Vow of Celibacy
5.3.4.1. The celibate member has to request in writing, to the general superior and to the bishop, the dispensation from the vow of celibacy.
5.3.4.2. Only the bishop has the right to initiate the process of dispensation from the vow of celibacy following the rules of the canon law. The bishop communicates the outcome of the process of the dispensation to the general superior, who informs the member.
5.3.4.3. Constitutions 5.3.1.4. and 5.3.1.5. can be applied to the celibate members as well.
5.3.5. Associates
5.3.5.1. The associate members can leave the Association any time after informing the local superior in writing and receiving her/his consent. The local superior must consult the general superior and the bishop, who (both of them) make the final decision.
5.3.5.2. The associate can be also dismissed by the general superior and the bishop following the constitutions 5.3.1.4. and 5.3.1.5.
5.3.6. Extinguishing of the Association (compare Can. 326 §1,2)
5.3.6.1. The Association can be extinguish if all members make a unanimous decision. Even if only one member (even an associate) wishes to continue such a decision cannot be taken by others. In both cases the bishop has the final word.
5.3.6.2. The Association can also be suppressed by the bishop or other higher ecclesial authority if its activity gives rise to grave harm to ecclesiastical teaching or discipline, or is a scandal to the faithful.
5.3.6.3. The fate of the goods of the Association which ceases to exist is to be determined by the bishop in accordance with the constitutions, without prejudice to acquired rights and to the wishes of donors.
5.3.6.4. If the Association ceases to exist, the buildings, facilities and equipment (cars, and any other items which are not owned privately) become the property of the diocese.
If the facilities, buildings or equipment have been originally a private property of the members or donors they are returned to the original owners.
5.3.6.5. All funds of the Association (in cash or in bank accounts) are divided in half. 50% is given to the diocese, and another 50% is equally divided among all the members of all levels of membership.
Epilogue
The purpose of the Constitutions is to help explain the mystery of our vocation and provide a guide of how to respond to the call of the Word.
We are trying to respond to His call as a community that we all shape and value.
However, the most important is always the personal friendship with the Incarnate Word – a relationship because of which everything is possible and doable.
He gave His life for all of us, thus showing us the greatest example of true friendship and immense love.
He and only He is the true source of light and life.
He wants to be known, understood, shared, proclaimed and followed.
He wants us to keep His Word and to use His Word in our daily life and work.
He and His Holy Spirit gives us power to follow Him on this path of faith, hope and love.
He is always there and forever faithful. We trust in Him.
Fr. Mareko Marciniak, svd
and Miss Tsitsi Mercy Mahachi,
25th March 2005,
Maun - Vicariate of Francistown – Botswana
The spirituality of the Lay Association of the Friends of the Word is deeply rooted in the spirituality of the Divine Word Missionaries, in the Spirituality of Saint Arnold Janssen. So, it is natural that the new Association will somehow become yet another member of the Arnoldus family.
Still new and radical concept of a different form of “religious” life opened both for women and men and married couples forming one community, seems to be a lately discovered way of following Christ in the modern world. It is fascinating to see the remarkable development of such new ways all over the world. Many people join these new Lay Associations, sometimes with very radical life style, even in the countries experiencing total crisis of vocations.
This new way is also calling for a great maturity in the whole area of sexuality and is a challenge to an established mono-gender religious life, often troubled by problems related to human sexuality. The modern over-sexualized world, perhaps, needs this new, mature approach trying to re-define the relationship between women and men, a relationship based on mutual respect, dignity, healthy self-esteem and well understood and accepted sexuality.
Some people (priests) expressed doubts if this kind of Lay Association has any chance to survive in the African context (exactly because of that relationship). Our answer is yes, and we should definitely try to prove it.
The spirituality of the Association is very strongly Biblical. The Word of God must be the foundation of all members of the Association.
Although it is a trial of new ways in the Church of the modern world, the Association is also conservative (in a positive sense) in its spirituality.
2005
- Official presentation of the constitutions to the Bishop of Francistown and request for official diocesan approval of the Association by the founders and the SVD Provincial of the Botswana Province.
Time:
till the 25th March 2005.
- The Bishop will send the draft of the constitutions to the canon lawyer in South Africa. The documents will be checked and approved by the canon lawyer.
Time: from April 2005
- Official approval of the Association of the Friends of the Word and its constitutions by the Bishop of the Vicariate of Francistown, R. Rev. Frank Nubuasah, SVD.
Time: if possible till Christmas 2005
- Soon after the official approval the Bishop will appoint a chaplain priest to oversee the initial stages of formation of the new Association (candidature). He will also act as an interim superior of the Association accountable to the Bishop and the SVD Provincial till the person responsible for further formation takes over in 2007, and then a member of the Association will be elected in 2009 (after noviciate is completed and first promises are made). Fr. Mareko Marciniak, SVD, who wrote the constitutions of the Association is volunteering to take this responsibility.
Time: December 2005 - January 2006
- Official request to the SSpS Generalate in Rome to borrow a qualified sister for at least 6 years for the formation programme of the new Lay Association - request by the founders endorsed by the Bishop and the Provincial of the SVD.
Time: After the official approval by the
Bishop. Fr. Mareko Marciniak, SVD, will initiate the discussion with the SSpS
General Superior while in Nemi (August - December 2005) .
2006
- Consolidation of the initial group of candidates and supporters interested to initiate the Association; preparation for foundation celebration in Maun. Screening of candidates according to the admission rules in the constitutions by the chaplain appointed by the Bishop.
Time: January –
March 2006
- Official foundation of the Association – celebration with the Bishop of Francistown, superiors of the SVD and SSpS, and other congregations
Date:
25th March 2006 – feast of the Annunciation of the Lord – titular
feast of the
Association of the Friends of the Word.
- The first candidates will be admitted during the foundation celebration in Maun on the 25th March 2006.
- The first phase (candidature – one full year: 25th March 2006 – 25th March 2007) of formation, education and integration into the Association commences.
2007
– The second phase of formation – postulancy – starts. It is envisaged that the formation programme from this point on will be taken over by an SSpS sister, or other qualified person appointed as an official formator of the Asssociation. The postulancy will take one full year.
Time:
25th March 2007
- The next group of potential candidates could be admitted.
Date: 25th March 2007
2008
– The third phase of formation – noviciate – starts. The noviciate will take one full year.
Date: 25th March 2008
- The potential second candidates group could start their postulancy.
Date:
25th March 2008
- The potential new group of candidates could start.
Date:
25th March 2008
2009
– The first promises are made by the group completing noviciate.
Date:
25th March 2009
- Start of next potential noviciate, postulancy and candidature.
Date:
25th March 2009
2012
– The first group completes the full formation programme and makes final promises.
Date: 25th March 2012
My Lord and my God, I, nn, want to be your friend in the Lay Association of the Friends of the Word and according to the constitutions of this Association.
I make my promise of love, faithfulness, obedience, co-operation with the Local Church and of implementing the Mission command of the Word for one year.
Help me to be open for your light and life and to keep your Word always. May your heart live in mine. I trust in you and put myself into your merciful hands.
Mary, the Mother of the Incarnate Word and my mother, pray for me and with me so that I become the real friend of your Son and so I may help others to come close to Him.
Saint patrons of our Association pray for me.
I make these promises in front of you, dear Bishop (dear father delegated by the Bishop) and in front of my superior, in the presence of the people of God.
Amen.
My Lord and my God, I, nn, want to be your friend in the Association of the Friends of the Word and according to the constitutions of this Lay Association.
I make my promise of love, faithfulness, obedience, co-operation with the Local Church and of implementing the Mission command of the Word forever.
Help me to be open for your light and life and to keep your Word always. May your heart live in mine. I trust in you and put myself into your merciful hands.
Mary, the Mother of the Incarnate Word and my mother, pray for me and with me so that I become the real friend of your Son and so I may help others to come close to Him.
Saint patrons of our Association pray for me.
I make these promises in front of you, dear Bishop (dear father delegated by the Bishop) and in front of my superior, in the presence of the people of God.
Amen.
Friends
of the Word
Below are some of the prayers that may be used in the
initial stages of the Association It is envisaged that these prayers will
slowly develop further into a collection of prayers reflecting the spirituality
of the Association.
The general guidelines for prayer life in the Association:
Morning prayer: Veni Creator
Liturgy of the hours, or Association prayers, or private
prayer
Midday prayer or
afternoon: Angelus Domini
Divine Mercy Chaplet – at least one decade
Evening prayer: Liturgy
of the hours, or Association prayers, or private prayer
Other daily prayers: Participation in the Eucharist
– whenever possible
Lectio Divina - minimum 30 minutes - preferably in the
morning
Rosary – at least one decade - preferably in the evening
Adoration of the Blessed Sacrament - at least 15 minutes
Morning prayer
Veni Creator: Come,
Holy Spirit, Creator, Lord, come.
Visit the souls that are yours from above
Fill us with grace, and make us your home
And touch our hearts you created in love.
You are Comforter we all waited for
The greatest of gifts from God the Most High
The source of all life, of fire and love
On Whose sole anointing we all rely.
You who are sevenfold in Your grand grace,
Finger of God we experience in awe,
Our Father’s Promise in the last days,
Enabling us now to speak and to know.
Guide our minds with your
wonderful light
Fill our hearts with your love that is true,
Strengthen us always on our way
home,
Our mortal bodies need power from
You.
Keep every evil from us far away,
Give us your peace, that only you provide,
Lead through our life and protect every day,
Your anointing grace shall be our guide.
Help us to know and to love the Father
Through You may we know His beloved Son
Your Word Who became flesh, our brother
Praise Triune God on the heavenly
throne
To God be glory, To You our Father,
To the Son who died and now lives with you
To our Comforter in our life struggle
Forever and ever our praise is due.
Prolog Prayer (L=
leader A= all)
L: In the beginning was the Word,
A: - and the Word was with God, and the Word was God. He
was in the beginning with God.
L: All things came into being through him,
A: - and without him not one thing came into being.
L: What has come into being in him was life,
A: - and the life was the light of all people.
L: The light shines in the darkness,
A: - and the darkness did not overcome it.
L: The true light,
A: - which enlightens everyone, was coming into the
world.
L: He was in the world,
A: - and the world came into being through him; yet the
world did not know him.
L: He came to what was his own,
A: - and his own people did not accept him.
L: But to all who received him, who believed in his name,
A: - he gave power to become children of God,
L: who were born, not of blood or of the will of the
flesh or of the will of man,
A: - but of God.
L: And the Word became
flesh
A: - and lived among us, and we have seen his glory,
L: the glory as of a father's only son,
A: - full of grace and truth.
L: From his fullness we have all received,
A: - grace upon grace.
L: The law indeed was given through Moses;
A: - grace and truth came through Jesus Christ.
Lord, You love us so much that You
became one of us, our Brother. Help us to be Your friends always by keeping Your
Word and living a truly Christian life. Help us to keep our integrity and pure
hearts so that we can help others to find You, to know You and to accept You as
their only Lord and Saviour. Amen.
The Praises
- The Incarnate Word,
who always existed – We (I) praise you, be our (my) life and light.
- The Incarnate Word,
who was always with the Father -
- The Incarnate Word,
the eternal God -
- The Incarnate Word,
who was in the beginning with God -
- The Incarnate Word,
through whom all things came into being -
- The Incarnate Word,
without whom nothing can exist -
- The Incarnate Word,
source of all life -
- The Incarnate Word,
source of light of all people -
- The Incarnate Word,
that makes all darkness vanish
- The Incarnate Word,
the light that will never be extinguished by any evil -
- The Incarnate Word,
the only true light of the world -
- The Incarnate Word,
that enlightens all people
- The Incarnate Word,
who loved the world so much and wanted to come into the world -
- The Incarnate Word,
who was in the world -
- The Incarnate Word,
who shaped the universe -
- The Incarnate Word,
who was not known by the world -
- The Incarnate Word,
the Lord of the whole world -
- The Incarnate Word,
who was rejected by His own people -
- The Incarnate Word,
waiting to be received by all -
- The Incarnate Word,
the source of true faith in the only Name given to people -
- The Incarnate Word,
who has power to make us children of God -
- The Incarnate Word,
through whom we are born as children of the Heavenly Father -
- The Incarnate Word,
who became Flesh out of immeasurable love
- The Incarnate Word,
who lived among us -
- The Incarnate Word,
whose glory we have seen -
- The Incarnate Word,
the only Son of the Father -
- The Incarnate Word,
full of grace -
- The Incarnate Word,
full of truth -
- The Incarnate Word,
from whose fullness we have all received -
- The Incarnate Word,
from whom we receive grace upon grace -
- The Incarnate Word,
the source of all grace and truth -
- The Incarnate Word,
our Lord and faithful Friend -
- The Incarnate Word,
our Protector and Guide -
- The Incarnate Word,
our only hope -
- The Incarnate Word,
full of mercy and love -
- The Incarnate Word,
full of justice and forgiveness -
- The Incarnate Word,
our God and our Brother -
- The Incarnate
Word who takes away our sins – have mercy on us
- The
Incarnate Word who grants us forgiveness – have mercy on us
- The
Incarnate Word, Savior of the human race – have mercy on us
St. John Evangelist,
Pray for us and with us that we may become the true friends
of Jesus, close to Him and faithful. Help us to grow in the knowledge of the
Word, through whom everything was created. Help us to be open for His light and
life and to be able to share these gifts with others. Help us to be worthy to
be called His children, ready to receive His fullness of grace and His truth.
St. Paul, Apostle of the Gentiles,
Pray for us and with us that we may have the right attitude
that was in Jesus; that we never forget or neglect our duty and obligation of
proclaiming the Word. Help us to be straightforward in our life and missionary
formation work and to have courage to call evil by name. Help us to challenge
the world and cultures with the Gospel of crucified Christ. Help us to live a
life of continuous conversion and change of heart.
St. Arnold Janssen,
Pray for us and with us to be men and women of prayer and
spiritual perseverance. Help us to learn how to trust in Providence and achieve
great things with little. Help us to listen to the will and direction of God.
Help us to be committed to the missionary formation work of our Association.
Pray that we may become good communicators of the Word, first through our
prophetic lifestyle, and through prudent use of the modern media and technology.
St. Joseph Freinademetz,
Pray for us and with us that we may always have the
missionary zeal, that we might keep our first love of our vocation alive. Help
us to work selflessly and to have the right attitude towards the people
entrusted to us: to respect them, to be interested in them, to go to them and
find them where they are, and to identify with them in order to make the loving
Word known to them.
St. Sister Faustina,
Pray for us and with us that we may be merciful, and so be
ready to make known the Mercy of Jesus to other people. Help us to have total
trust in the Incarnate Word. Help us to see who and how we really are in
relation to the immense power of His Divine Mercy. Help us to be faithful in
time of difficulties and in small things of our daily life. Help us to give
hope to people who after committing a grave sin are eaten by guilt and need
spiritual healing, especially after performed abortion. Help us to protect
every conceived human life.
Pray for us and with us that the HIV-AIDS tragedy could be
stopped by radical change of human behaviour and conversion. Help us to
accompany those who are sick and dying with love and compassion, and through
the Divine Mercy may they find forgiveness, spiritual healing, joy, faith and
hope again in the One who loves with always faithful and never ending love.
St. Maria Goretti and St. Dominic Savio,
Pray for us and
with us that we keep our hearts pure and undivided. Help us to guard our
sexuality and affections so that we could be credible ambassadors of the “new
culture” based on commandments and Gospel values. Help
us to be strong in our temptations and help other people to escape from the
slavery of sin, especially the sin of sexual ‘freedom’, permissiveness,
adultery, child and women abuse, pornography, homosexuality, drug and alcohol
abuse, and other addictions. Help us to hate sin and to love sinners. Help us
to be people of truth and integrity.
St. Ugandan
Martyrs
Pray for us and with us that we keep our hearts single
minded, that we always remain faithful to our moral principles and never
compromise the Gospel values and commandments. Help us to be true witnesses of
the Word in the modern world and to live in the spirit of sacrifice and total
commitment. Help us to challenge the local and global culture with the Gospel.
Angelus Domini:
V. The angel spoke God's message to Mary
R. And she conceived of the Holy Spirit
Hail Mary ...
V. "I am the lowly servant of the Lord:
R. Let it be done to me according to your word."
Hail Mary ...
V. And the Word became flesh
R. And lived among us.
Hail Mary ...
V. Pray for us, holy Mother of God,
R. That we may become worthy of the promises of Christ.
Let us pray:
Lord, fill our hearts with your grace: once,
through the message of an angel you revealed to us the incarnation of your Son;
now, through His suffering and death lead us to the glory of His resurrection.
We ask this through Christ our Lord.
R. Amen.
Divine Mercy
Chaplet:
“Our Father” …
“Hail Mary” …
“I believe in God, the Father Almighty, Creator of Heaven and earth
and in Jesus Christ, His only Son, our Lord; who was conceived by the Holy
Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified,
died and was buried. He descended to the dead, the third day He rose again. He
ascended into Heaven and is seated at the right hand of the Father; He will
come again to judge the living and the dead. I believe in the Holy Spirit, the
holy Catholic Church, the Communion of Saints, the forgiveness of sins, the
resurrection of the body and life everlasting. Amen.”
On the Large Bead before Each
Decade:
"Eternal Father, I offer You
the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord
Jesus Christ, in atonement for our sins and those of the whole world."
On the 10 Small Beads of Each Decade:
"For the sake of His sorrowful Passion, have mercy on us and on the whole world."
Conclude with:
"Holy God, Holy Mighty One, Holy Immortal One, have Mercy on us and on the whole world." (3x)
“O Blood and Water which gushed
forth from the Heart of Jesus as a Fount of Mercy for us, I trust in You.”
At 3 o'clock in the afternoon say:
"You expired Jesus but the source of life gushed forth for
souls and the ocean of Mercy opened up for the whole world. O Fount of Life,
unfathomable Divine Mercy, envelop the whole world and empty Yourself out upon
us."
Can. 215 Christ's faithful may freely establish and direct associations which serve charitable or pious purposes or which foster the Christian vocation in the world, and they may hold meetings to pursue these purposes by common effort.
Can. 298 §1 In the Church there are associations which are distinct from institutes of consecrated life and societies of apostolic life. In these associations, Christ's faithful, whether clerics or laity, or clerics and laity together, strive with a common effort to foster a more perfect life, or to promote public worship or Christian teaching. They may also devote themselves to other works of the apostolate, such as initiatives for evangelisation, works of piety or charity, and those which animate the temporal order with the Christian spirit.
§2 Christ's faithful are to join especially those associations which have been established, praised or recommended by the competent ecclesiastical authority.
Can. 299 §1 By private agreement among themselves, Christ's faithful have the right to constitute associations for the purposes mentioned in can. 298 §1, without prejudice to the provisions of can. 301 §1.
§2 Associations of this kind, even though they may be praised or commended by ecclesiastical authority, are called private associations.
§3 No private association of Christ's faithful is recognised in the Church unless its statutes have been reviewed by the competent authority.
Can. 300 No association may call itself 'catholic' except with the consent of the competent ecclesiastical authority, in accordance with can. 312.
Can. 301 §1 It is for the competent ecclesiastical authority alone to establish associations of Christ's faithful which intend to impart Christian teaching in the name of the Church, or to promote public worship, or which are directed to other ends whose pursuit is of its nature reserved to the same ecclesiastical authority.
§2 The competent ecclesiastical authority, if it judges it expedient, can also establish associations of Christ's faithful to pursue, directly or indirectly, other spiritual ends whose attainment is not adequately provided for by private initiatives.
§3 Associations of Christ's faithful which are established by the competent ecclesiastical authority are called public associations.
Can. 302 Associations of Christ's faithful are called clerical when they are under the direction of clerics, presuppose the exercise of sacred orders, and are acknowledged as such by the competent authority.
Can. 303 Associations whose members live in the world but share in the spirit of some religious institute, under the overall direction of the same institute, and who lead an apostolic life and strive for Christian perfection, are known as third orders, or are called by some other suitable title.
Can. 304 §1 All associations of Christ's faithful, whether public or private, by whatever title or name they are called, are to have their own statutes. These are to define the purpose or social objective of the association, its centre, its governance and the conditions of membership. They are also to specify the manner of action of the association, paying due regard to what is necessary or useful in the circumstances of the time and place.
§2 Associations are to select for themselves a title or name which is in keeping with the practices of the time and place, especially one derived from the purpose they intend.
Can. 305 §1 All associations of Christ's faithful are subject to the supervision of the competent ecclesiastical authority. This authority is to ensure that integrity of faith and morals is maintained in them and that abuses in ecclesiastical discipline do not creep in. The competent authority has therefore the duty and the right to visit these associations, in accordance with the law and the statutes. Associations are also subject to the governance of the same authority in accordance with the provisions of the canons which follow.
§2 Associations of every kind are subject to the supervision of the Holy See. Diocesan associations are subject to the supervision of the local Ordinary, as are other associations to the extent that they work in the diocese.
Can. 306 To enjoy the rights and privileges, indulgences and other spiritual favours granted to an association, it is necessary and sufficient that a person be validly received into the association in accordance with the provisions of the law and with the association's own statutes, and be not lawfully dismissed from it.
Can. 307 §1 The admission of members is to take place in accordance with the law and with the statutes of each association.
§2 The same person can be enrolled in several associations.
§3 In accordance with their own law, members of religious institutes may, with the consent of their Superior, join associations.
Can. 308 No one who was lawfully admitted is to be dismissed from an association except for a just reason, in accordance with the law and the statutes.
Can. 309 Associations that are lawfully established have the right, in accordance with the law and the statutes, to make particular norms concerning the association, for the holding of meetings, and for the appointment of moderators, officials, ministers and administrators of goods.
Can. 310 A private association which has not been constituted a juridical person cannot, as such, be the subject of duties and rights. However the faithful who are joined together in it can jointly contract obligations. As joint owners and joint possessors they can acquire and possess rights and goods. They can exercise these rights and obligations through a delegate or a proxy.
Can. 311 Members of institutes of consecrated life who preside over or assist associations which are joined in some way to their institute, are to ensure that these associations help the apostolic works existing in the diocese. They are especially to cooperate, under the direction of the local Ordinary, with associations which are directed to the exercise of the apostolate in the diocese.
Can. 312 §1 The authority which is competent to establish public associations is:
1° the Holy See, for universal and international associations
2° the Episcopal Conference in its own territory, for national associations which by their very establishment are intended for work throughout the whole nation;
3° the diocesan Bishop, each in his own territory, but not the diocesan Administrator, for diocesan associations, with the exception, however, of associations the right to whose establishment is reserved to others by apostolic privilege.
§2 The written consent of the diocesan Bishop is required for the valid establishment of an association or branch of an association in the diocese even though it is done in virtue of an apostolic privilege. Permission, however, which is given by the diocesan Bishop for the foundation of a house of a religious institute, is valid also for the establishment in the same house, or in a church attached to it, of an association which is proper to that institute.
Can. 313 A public association or a confederation of public associations is constituted a juridical person by the very decree by which it is established by the authority competent in accordance with can. 312. Moreover, insofar as is required, it thereby receives its mission to pursue, in the name of the Church, those ends which it proposes for itself.
Can. 314 The statutes of any public association require the approval of the authority which, in accordance with can. 312 §1, is competent to establish the association; this approval is also required for a revision of, or a change in, the statutes.
Can. 315 Public associations can, on their own initiative, undertake projects which are appropriate to their character, and they are governed by the statutes, but under the overall direction of the ecclesiastical authority mentioned in can. 312 §1.
Can. 316 §1 A person who has publicly rejected the catholic faith, or has defected from ecclesiastical communion, or upon whom an excommunication has been imposed or declared, cannot validly be received into public associations.
§2 Those who have been lawfully enrolled but who fall into one of the categories mentioned in §1, having been previously warned, are to be dismissed, in accordance with the statutes of the association, without prejudice to their right of recourse to the ecclesiastical authority mentioned in can. 312 §1.
Can. 317 §1 Unless the statutes provide otherwise, it belongs to the ecclesiastical authority mentioned in can. 312 §1 to confirm the moderator of a public association on election, or to appoint the moderator on presentation, or by his own right to appoint the moderator. The same authority appoints the chaplain or ecclesiastical assistant, after consulting the senior officials of the association, wherever this is expedient.
§2 The norm of §1 is also valid for associations which members of religious institutes, by apostolic privilege, establish outside their own churches or houses. In associations which members of religious institutes establish in their own church or house, the appointment or confirmation of the moderator and chaplain belongs to the Superior of the institute, in accordance with the statutes.
§3 The laity can be moderators of associations which are not clerical. The chaplain or ecclesiastical assistant is not to be the moderator, unless the statutes provide otherwise.
§4 Those who hold an office of direction in political parties are not to be moderators in public associations of the faithful which are directly ordered to the exercise of the apostolate.
Can. 318 §1 In special circumstances, when serious reasons so require the ecclesiastical authority mentioned in can. 312 §1 can appoint a commissioner to direct the association in his name for the time being.
§2 The moderator of a public association may be removed for a just reason, by the person who made the appointment or the confirmation, but the Moderator himself and the senior officials of the association must be consulted, in accordance with the statutes. The chaplain can, however, be removed by the person who appointed him, in accordance with cann. 192 - 195.
Can. 319 §1 Unless otherwise provided, a lawfully established public association administers the goods it possesses, in accordance with the statutes, and under the overall direction of the ecclesiastical authority mentioned in can. 312 §1. It must give a yearly account to this authority.
§2 The association must also faithfully account to the same authority for the disbursement of contributions and alms which it has collected.
Can. 320 §1 Associations established by the Holy See can be suppressed only by the Holy See.
§2 For grave reasons, associations established by the Episcopal Conference can be suppressed by it. The diocesan Bishop can suppress those he has established, and also those which members of religious institutes have established by apostolic indult with the consent of the diocesan Bishop.
§3 A public association is not to be suppressed by the competent authority unless the moderator and other senior officials have been consulted.
Can. 321 Christ's faithful direct and moderate private associations according to the provisions of the statutes.
Can. 322 §1 A private association of Christ's faithful can acquire juridical personality by a formal decree of the competent ecclesiastical authority mentioned in can. 312.
§2 No private association of Christ's faithful can acquire juridical personality unless its statutes are approved by the ecclesiastical authority mentioned in can. 312 §1. The approval of the statutes does not, however, change the private nature of the association.
Can. 323 §1 Although private associations of Christ's faithful enjoy their own autonomy in accordance with can. 321, they are subject to the supervision of ecclesiastical authority, in accordance with can. 305, and also to the governance of the same authority.
§2 It is also the responsibility of ecclesiastical authority, with due respect for the autonomy of private associations, to oversee and ensure that there is no dissipation of their forces, and that the exercise of their apostolate is directed to the common good.
Can. 324 §1 A private association of Christ's faithful can freely designate for itself a moderator and officers, in accordance with the statutes.
§2 If a private association of Christ's faithful wishes to have a spiritual counsellor, it can freely choose one for itself from among the priests who lawfully exercise a ministry in the diocese, but the priest requires the confirmation of the local Ordinary.
Can. 325 §1 A private association of Christ's faithful is free to administer any goods it possesses, according to the provisions of the statutes, but the competent ecclesiastical authority has the right to ensure that the goods are applied to the purposes of the association.
§2 In accordance with can. 1301, the association is subject to the authority of the local Ordinary in whatever concerns the administration and distribution of goods which are donated or left to it for pious purposes.
Can. 326 §1 A private association of Christ's faithful is extinguished in accordance with the norms of the statutes. It can also be suppressed by the competent authority if its activity gives rise to grave harm to ecclesiastical teaching or discipline, or is a scandal to the faithful.
§2 The fate of the goods of a private association which ceases to exist is to be determined in accordance with the statutes, without prejudice to acquired rights and to the wishes of donors.
Can. 327 Lay members of Christ's faithful are to hold in high esteem associations established for the spiritual purposes mentioned in can. 298. They should especially esteem those associations whose aim is to animate the temporal order with the Christian spirit, and thus greatly foster an intimate union between faith and life.
Can. 328 Those who head lay associations, even those established by apostolic privilege, are to ensure that their associations cooperate with other associations of Christ's faithful, where this is expedient. They are to give their help freely to various Christian works, especially those in the same territory.
Can. 329 Moderators of lay associations are to ensure that the members receive due formation, so that they may carry out the apostolate which is proper to the laity.